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UNITED STATES OF AMERICA. 







PHILOSOPHY OF FREEMASONRY. 



3"^^' THE 



PHILOSOPHY OF FREEMASONRY; 



OB, 



AN ILLUSTRATION 



ITS SPECULATIVE FEATURES, 



BASED UPON 



THE "INTERROGATORIES" AND THE "ANCIENT CHARGES" 

OF THE INSTITUTION. 



By JACOB EKNST, K. T., 

if ' 

AUTHOR OF THE » ILLUSTRATIONS OF THE SYMBOLS OP MASONRY, 
SCBIPTURALLY AND MORALLY CONSIDERED." 



I 

CINCINNATI: 

JACOB ERNST & COMPANY, 
A.L. 5870 ; A.D. 1870. 



Lr 






Entered according to Act of Congress, in the year 1870, by 

JACOB ERNST & CO., 

In the office of the Librarian of Congress, at Washington. 



STEREOTYPED AT THE 

FRANKLIN TYPE FOUNDRY, 

CINCINNATI. 



TO ALL 

dfxct antj EcceptetJ i^tasons 

IMBUED WITH A DESIRE FOR INTELLECTUAL CULTURE 
AND IMPROVEMENT, 

THIS WORK 

IS AFFECTIONATELY AND FRATERNALLY 

DEDICATED, 

WITH THE HOPE THAT 

ITS PERUSAL WILL AWAKEN AN INCREASED INTEREST 

FOR THE ACQUISITION OF MASONIC 

LIGHT AND KNOWLEDGE. 

BY 

THE AUTHOK. 

A.L. 5870: A. D. 1870. 



\ 



PREFACE. 



>x*< 



" The Philosophy of Freemasonry "—this is the title 
we have bestowed upon a work, which, with considerable 
labor, we have prepared, and, in our judgment, one that we 
have conceived as most appropriate to bear the title of that 
work, the products of which we now lay before the Masonic 
Fraternity. 

How far, however, it may be regarded and viewed in that 
light, as a philosophical illustration of the subject upon which 
it treats, will be for the consideration of the Masonic reader 
to judge of its pretensions to merit in that respect, and its 
worth will be appreciated according to the estimate he 
bestows upon the labors we have performed. 

An illustration of our "Ancient Charges " is a labor we 
have undertaken, to give them that speculative feature their 
interpretation warrants, according to our own views. Many 
of the expressions used therein are of a mechanical phrase- 
ology, but they are to be applied to Masonry as ifc now exists, 
in its speculative character. The charges are but few in 
number; yet, they comprehend within the sphere of their 
requirements all the essentials necessary to constitute and 

vii 



Vlll PREFACE. 

make us what the spirit of Masonry seeks to accomplish, 
" that is, to be good men and true, or men of honor and 
honesty." They also afford us the social recreations and 
enjoyments of life, as well as inculcate the virtues requisite 
to bear its trials, all of which are based upon principles 
forming the attributes that distinguish man for his real 
worth. 

All things pertaining to the forms and ceremonies relative 
to our institution, according to our theory, we assign a rea- 
son therefor ; and it must be based upon principles consist- 
ent therewith, otherwise they are unworthy of the considera- 
tion and attention bestowed upon them. Hence, it is upOn 
this hypothesis that we hope the reader, in the perusal of 
this work, will find a reason assigned, which, we trust, will 
be a satisfactory one to his own mind in justification of his 
approval of our undertaking. 

It is a maxim in our theory, and one that ought always to 
be observed, that our efforts should be influenced in their 
motives, and our labors devoted to our work, with that emu- 
lation " as to who can best work and best agree," as this is 
the commendable merit upon which our worth is to stand. 
Whoever, therefore, may possess the happy faculty of devel- 
oping a more practical illustration of our "Ancient Charges " 
than what we have here given them, we shall be happy to 
see him produce his work ; and if his skill has been such as 
to entitle him to preeminence, we will cheerfully join in 
according to him that worth which his labors shall have 
justly merited. 

Our institution, according to the traditions handed down 
to us, was originally operative ; but having been long since 
transformed in its character, that feature has ceased to exist, 



PREFACE. IX 

and it now, in its present formation, partakes of a different 
nature — one in which its members are called to a new field 
of labor. Hence, for consistency's sake, we are warranted 
in giving to the peculiar phraseology of language in which 
the "Ancient Charges " are framed a speculative character, 
and upon which we, in that capacity, are to philosophize 
and show reasons wherein they have an analogy to the spec- 
ulative structure, to make them harmonize with the present 
system of our organization. 

When we illustrate the virtues, we portray the precepts 
they inculcate by symbolical figures, whereby we convey to 
the mind, and impress it with the advantages resulting to us 
from a just and upright course of life, conformable to their 
requirements as speculatively applied, and of the disad- 
vantages befalling us from an irregular and improper one. 
It is through the medium of such illustrations that we draw 
our contrasts ; so, in like manner, we apply the phraseology 
of language peculiar to our "Ancient Charges " to the pres- 
ent system of our organization, aiming to produce harmony 
throughout the entire order of our arrangement in all its 
workings. 

We do not know that our efforts in the present produc- 
tion will avail much toward enlightening the minds of our 
brethren upon the subject we have treated of; but we ask for 
them a fair and impartial perusal, as we conceive they will 
at least conduce in some advantage profitable to them by 
tteir doing so. And if the illustrations we have drawn from 
oir "Ancient Charges'' should result in any advantage to 
thur enlightenment, we shall feel ourselves, so far, amply 
regarded for our labors. 

There are always some considerations which stand forth as 



X PREFACE. 

the primary motives of our actions; and when these are 
incited with a desire for doing good, then our efforts are com- 
mendable and our labors honorable, and will receive the 
approving sympathies and applause of generous and liberal 
minds. And such, we hope, will be regarded as the motives 
of our actions. We at least feel this conviction in our own 
mind, and hope, therefore, that our labors will be productive 
of some good. 

Trusting, therefore, that whatever merit our work may 
possess and receive at the hands of a generous Brotherhood, 
it will at least accord to us the credit that our efforts have 
been prompted with a sincere motive for doing good, which 
is the true principle inculcated as the chief aim of our insti- 
tution. With these considerations we send it forth, in the 
hope that our labors will prove of some advantage in dissem- 
inating the true principles, the life and spirit, of Masonic 

association. 

THE AUTHOR 
Cincinnati, A.L.5870; A.D.1870. 



CONTENTS. 

Dedication 5 

Preface 7-10 

Introductory Lecture 17-40 

Preparation op a Candidate 41-46 

Declarations 47-62 



Captions of the "Ancient Charges" 6S-66 

(xi) 



Xll CONTENTS. 

SECTION I. 
Concerning God and Religion 67-82 



SECTION II. 
Of the Civil Magistrates, Supreme and Subordinate... 83-98 



SECTION III. 
Of Lodges 99-116 



SECTION IV. 
Of Masters, Wardens, Fellows, and Apprentices 117-148 



SECTION V. 
Of the Management of the Craft in Working 149-178 



SECTION VI. 

Of Behavior, viz. : Under the Specifications embodied 

within the Sixth Clause 179-187 

1. In the Lodge while Constituted 187-192 

2. Behavior after a Lodge is over, and the Brethren 

not gone 192-199 



CONTENTS. XI 11 

3. Behavior when Brethren meet without Strangers, but 

not in a Lodge formed 199-204 

4. Behavior in presence of Strangers not Masons 204-208 

5. Behavior at Home and in your Neighborhood 208-213 

6. Behavior toward a Strange Brother 213-218 



SECTION VII. 
Finale of the Charges - 219-230 

SECTION VIII. 
Response to the Charges t 231-238 

SECTION IX. 
Summary of the Charges 239-254 

SECTION X. 

Remarks on the General Regulations 255-256 

General Regulations 257-274 

SECTION XI. 

Form of Charges, or Admonitions, Compiled under the 

Grand Mastership of Sir Christopher Wren 275-280 



XIV CONTENTS. 

SECTION XII. 

Signs, Symbols, Hieroglyphics, and Allegories 281-287 

Signs 287-291 

Symbols 291-301 

Hieroglyphics 301-305 

Allegories : 305-310 



SECTION XIII. 
Right Angles, Horizontals, and Perpendiculars 311-316 




"THE END OF PHILOSOPHY IS TO FREE THE 
MIND FROM THOSE INCUMBRANCES WHICH 
HINDER ITS PROGRESS TOWARD PERFECTION, 
AND TO RAISE IT TO THE CONTEMPLATION OF 



OF DIVINE AND SPIRITUAL OBJECTS." 



INTRODUCTORY LECTURE. 



" When wisdom entereth into thy heart, and knowledge is 
pleasant unto thy soul, discretion shall preserve thee, and un- 
derstanding shall keep thee." — Prov. ii : 10, 11. 

A PURSUIT devoted to the philosophical study 
of Freemasonry, comprehending it in its spec- 
ulative features and in its symbolical structure, is a 
labor to which but a very small number composing 
the vast host of its votaries have given any thing of 
a very general consideration or attention. And al- 
though its system comprehends a range embodying 
various subjects of interest, presenting to the mind 
of an investigating inquirer a field fertile in resources 
for intellectual acquisition and moral culture, yet it 
does not receive that consideration justly due to its 
importance, in respect to its requirements and the 
bearing its obligations have upon us. 

Within the range of its sphere is comprehended 
an area amply extensive for the employment of the 
most enlarged mind, and one wherein the Masonic 
student can cultivate and develop his capacities for 
usefulness, as applicable to the several pursuits and 
various stations of human life ; and one also wherein 
he ought to devote at least a reasonable share of his 
' 2 (17) 



18 PHILOSOPHY OP FREEMASONRY. 

time, in order that he may have a just conception of 
the real purposes of the institution, and of its designs, 
to correctly understand the real principles of its or- 
ganization, for its practical application, as well as for 
its theoretical illustrations. 

The theory -of Freemasonry is based upon the 
practice of virtuous principles, inculcating the high- 
est standard of moral excellence. The philosophy 
of its science is the love of logical reasoning, a desire 
for knowledge, the possession of which enables us to 
exercise prudence in our judgment, discrimination in 
our choice, and to estimate matters and things ac- 
cording to their just value and consideration. An 
investigation of the primary principles involved 
within the theory of its organization, comprehended 
for the practical purposes to which it ought to be ap- 
plied, requires application of the mind, and the exer- 
cise of our intellectual faculties, wherein our wisdom 
and discretion display themselves in the judgment 
we form, through the judicious reasoning our abilities 
afford us ; and this constitutes the philosophy of our 
speculative science. 

Its system of imparting instruction is figurative in 
its manner, illustrating the precepts taught within 
its various apartments by symbolical representations, 
all of which are, when reduced in their practical oper- 
ations, conducive to the best interests for man's 
happiness in the various relations of his social inter- 
course. For whatever his condition or circumstance 
may be, whether surrounded with affluence and ease, 
or toiling with daily labor for the sustenance of life, 



INTRODUCTORY LECTURE. 19 

he still remains a being susceptible of improvement. 
His nature is progressive, and he must either ad- 
vance or retrograde. 

Such are the peculiarities of man's nature, inherent 
in his constitutional structure, that he is more or less 
the creature of controlling influences surrounding 
him ; and the more susceptible in yielding are the 
affections, swerved in their passions, through the 
manner in which they are operated upon. 

Place two objects before the mind, one arrayed in 
all that is pleasant and agreeable to the emotions of 
our senses, the other in that which is repelling to the 
more refined and sensitive feelings of our nature, 
and we recoil from the latter, while the power of 
attraction that controls and influences our w r ill, 
draws us to that which is most agreeable to the sen- 
sations of our affections, or enlisting of our sympa- 
thies. Hence, the virtues, symbolized by figurative 
illustrations, become more or less attractive to the 
mind, winning upon the affections, powerful in im- 
pressions, and lasting in influence, through the man- 
ner of their presentation. 

"We make allusions, referring to the esoteric and 
exoteric apartments of our system. Within them 
are comprehended the theoretical principles embod- 
ied within its speculative organization ; and as such 
they are but symbols, illustrative of the indwelling 
principles innate to our human natures, and that lie 
concealed within our own breasts, unobserved to 
mortal eye. The mind and conscience as the sanc- 
tuary is the esoteric apartment wherein virtuous 



20 PHILOSOPHY OF FREEMASONRY. 

principles and every good quality must fructify, if 
we expect the fruits of their acts to display them- 
selves in the exoteric apartments of life. Hence, 
when our system, with its signs, with its symbols, 
and its figurative illustrations, is properly under- 
stood, it presents to the mind an epitome of man's 
present state — his life of probation ; allegorically 
representing his future one, the perfection of which 
is in proportion as he lives in obedience to the re- 
quirements of his present one. 

To regard the institution merely for its forms and 
ceremonies is an idle waste of time, unproductive of 
any advantage or benefit, either individually or col- 
lectively, and it is not adhering in compliance with 
its requirements, as enjoined in the practice of its 
teachings. To appreciate its importance, and make 
it a medium of usefulness, we must have a correct 
conception of its real purposes, and understand the 
nature and intent of their bearings. The organiza- 
tion is peculiar in its construction. It possesses 
both positive and negative points, embracing duties 
obligatory upon Masons, binding to either. Hence, 
a recognition of Masonic duties requires application 
of mind to fully understand the laws and regulations 
governing the Fraternity. 

As an organization of human structure, it has 
claimed minds and intellects of all capacities, and in 
all countries, wherever intelligence and enlighten- 
ment of reason and liberality of mind have existed, 
from the most enlarged to the less capacious in 
ability, from the highest to the more humble stations 



INTRODUCTORY LECTURE. 21 

in life, regarding the moral worth of man, without 
reference to worldly distinctions and honors, as the con- 
siderations most worthy of acceptance — all who have 
knelt at its altars and worshiped at its shrine. And 
why? Because it is a brotherhood, recognizing all 
men as the offspring of one Common Parent, the 
source of creation ; governed by a spirit of good will 
for all His works, imbuing the affections with sen- 
timents pure and holy, mingled in love of gratitude 
to Him, and flowing in undulating streams, genial 
with kindness and sympathetic feeling for each other, 
as inculcated in one of the sublime tenets of our 
Fraternity, Brotherly Love. And this is one of the 
esoteric workings of the affections. 

We say, that a proper knowledge of speculative 
Freemasonry requires thought and application of the 
mental faculties. Yet, such is the frame of the hu- 
man mind, such its construction, and such its varied 
elements, that the great masses are more generally 
content with the mere forms and ceremonies, the ex- 
ternal show and the outward display, than with the 
more substantial enjoyments, to be secured by appli- 
cation of the mind in the pursuit of knowledge, 
using its energies in the investigation of subjects 
claiming its attention, as worthy of its highest con- 
sideration. 

For such we can say that Masonic light has not 
achieved much in the attainment of knowledge for 
their intellectual improvement, and for their useful- 
ness in the advancement of the great purposes of our 
institution. They fall short of filling one of its most 



22 PHILOSOPHY OF FREEMASONRY. 

important and valued requirements, to constitute 
their " worth and merit " for eminence, a distinction 
at all times worthy of honorable attainment. 

We, measurably, seem to live in this world, en- 
gage in its daily affairs, eagerly contending and striv- 
ing for the possession of its temporal treasures, which 
too often proves more to our disadvantage than other- 
wise, producing more anxiety, and often unhappi- 
ness of mind, than enjoyments affording us content- 
ment and happiness. Impelled onward by the tur- 
bid current of surrounding events, we seem to regard 
matters and things as though our whole existence 
was confined to this, our present short and limited 
state. So absorbed do we become in the busy cares 
surrounding us, that our higher and nobler qualities 
too often become overlooked, neglected, and remain 
unimproved ; and the real uses and purposes of life 
thereby often become perverted. Our affections so 
engrossed with the cares surrounding them, as, in 
the process of time, they become so absorbed with 
selfishness as to make us indifferent in feelings of 
interest for others, and a benevolent disposition often 
degenerates into a selfish one. 

It is often the case, that an uninterrupted tide of 
prosperity hardens our natures, and leads us to treat 
with a feeling of hauteur those in more humble cir- 
cumstances, yet, in many respects, far our superiors 
in the value of their worth for usefulness of service 
to their fellow-beings. 

We do not wish it to be inferred from this that 
we are to be indifferent as to our interests in the 



INTRODUCTORY LECTURp;. 23 

pursuits of life, to secure its comforts and such of its 
provisions as will enable us, through industry in our 
occupation, to increase our worldly means ; but that 
we ought so to apportion our time as to devote a 
share thereof for the mental culture and improvement 
of mind, that we may likewise have the benefit there- 
of, and partake of those rational enjoyments flowing 
from a cultivated mind, enriched with a store of in- 
formation elevating to our natures, and enlarging 
within us a desire for usefulness. It is this which 
constitutes the superior bestowments of a wise Provi- 
dence, conferred upon us for our good, and to His 
glory and honor; for, as our Creator, we honor Him, 
as we seek to understand Him, and live in the faith- 
ful observance of His will. 

To understand the theoretical principles of our 
institution, its real objects and purposes, requires 
mental application and study. A thorough knowl- 
edge and a correct understanding of the latent prin- 
ciples which lie hid under the veil of its allegorical 
mysteries can only be attained through a diligent 
pursuit in the investigation of the several subjects 
presented for the consideration of the aspirant, who 
seeks truth through the light and knowledge re- 
vealed unto him ; and it likewise can only afford us 
real enjoyment and privileges to be appreciated when 
it is properly understood and conformed to in all its 
requirements ; and its utility enhances in value as 
we become familiar with its true mission. And this 
is the philosophy of speculative Masonry. 

The enjoyment of a treasure exists in the effort 



24 PHILOSOPHY OF FKEEMASONKY. 

we make to secure it, and the more laudable the en- 
terprise, the higher the appreciation we bestow upon 
it. For whatever object we pursue, with a desire 
for attainment, we should always investigate it, un- 
derstand its value, its advantages, and the benefits to 
be derived from its possession, and of its usefulness. 
And according as it serves our purpose, so we esti- 
mate its value. 

Freemasonry is a science. It directs the inquiring 
mind to the most liberal and elevated pursuits of 
study ; unveils to it a field for contemplation, and 
leads it into the channels of investigation and research. 
It causes us to reason upon and judge of the propri- 
ety of all things, and, through the exercise of our 
powers of discrimination, enables us to separate the 
gems from the dross, and garner treasures of worth. 

It develops and illustrates truths and principles 
vital to man's interests and comforts in life. It ele- 
vates him in the scale of human intelligence, enlarges 
his affections with a generous liberality toward 
others, expands the mind, and invites him to drink 
at the fount of Divine and human knowledge, par- 
take of life-giving principles, and fits him for the 
more social and rational enjoyments of happiness 
flowing from a virtuous and upright life. 

Freemasonry is inexhaustible in its resources. In 
the apartments of its Arcanse are deposited treasures 
of jewels of inestimable worth. There is not a sub- 
ject or principle within the reach of the human 
mind that does not come under the range of its 
teachings. It carries the mind from the most mi- 



INTRODUCTORY LECTURE. 25 

nute to the most exalted conceptions. Through its 
various subjects, every faculty of our nature is 
brought into requisition, and an ample opportunity 
afforded for the display of their several powers. 

It infuses within us a glowing spirit of emulation, 
makes man realize his superiority of earthly creation, 
and inspires within him a feeling that he is but little 
lower than the angels, and that he is an heir des- 
tined for an inheritance of eternity. 

To us, in our philosophical or speculative character, 
it is the mine or quarry wherein we labor to bring 
forth virtues, purified from their external dross, to 
show forth as the jewels of excellence, that should 
distinguish us for uprightness and the practice of the 
precepts they inculcate. 

If its labors consisted in nothing beyond the mere 
forms and ceremonies peculiar to its organization 
and its means of recognition, it would not be worth 
the time and attention bestowed upon it. Yet, pain- 
ful as it may be, this is about the extent too many 
bestow upon it, content to enjoy the privilege, with- 
out the knowledge to understand the true value 
thereof. 

If its mark is not set for the attainment of the 
highest standard of human happiness, its object of 
the most enlarged and liberal system of philanthropy, 
aiming to confer upon man the greatest amount of 
good that his present state of existence can afford, 
impresses him with his responsibilities, and that he 
has an immortal nature, then are we mistaken in its 
mission, and have misconceived its real purposes. 



26 PHILOSOPHY OF FREEMASON BY. 

It comprehends all that is needful to man's desire 
for happiness, and repudiates all that is evil and con- 
ducive to his misery. Its system of instruction illus- 
trates the affinities existing between virtuous actions, 
flowing from pure motives, and contrasts their good 
effects over their opposites. Such are the exemplifi- 
cations and the teachings of our order, illustrated 
through figurative and symbolical representations. 

He who conceives that the institution is of a mere 
alms-giving character, and that that is the sole object 
of its perpetuity, has but a very limited and con- 
tracted view of its mission, for-that consists of but a 
part, constituting its benevolent feature, and, as 
such, is but a moiety in the field of its labors. Its 
operations are far more extensive. It is a drama, 
comprehending the whole sphere of man's life, and 
devoted to his greatest interests in the economy and 
range of his human nature; a brotherhood univer- 
sal in its recognition and sympathetic in its fellow- 
ship ; for it considers man's physical and intellectual 
endowments, regarding their advancement and proper 
development as being most conducive and subservient 
to his temporal happiness, and directing his thoughts 
to a more enduring life. And this latter considera- 
tion is constantly and vividly kept in view. 

If Masons were to view these things in their true 
light, how much higher would be the appreciation 
they would bestow upon the privileges granted them 
through our association ! how much more deeply 
would they become impressed with the responsibili- 
ties assumed by them ! and with how much greater 



INTRODUCTORY LECTURE. 27 

and more sincere interest would they regard the na- 
ture of their obligations and duties in every relation 
of life ! A Mason's confidence then would be what 
its purposes design, undoubting integrity in the 
sacredness enjoined by fidelity. 

Man, in his present state, is a creature of time, 
subject to all the infirmities inherited through his 
fallen nature. His own unaided powers but feebly 
serve him to bear up under the trials he is called to 
endure ; hence, he needs a greater power, a stronger 
help ; and he is taught to seek that aid through a 
higher source. He feels an inward influence that 
prompts him, impels and impresses him; and, as a 
constant admonition, is warning him, through the 
various trials he endures in this his present state of 
probation, not to rely upon his own feeble and un- 
aided strength, but, under all circumstances, as a 
matter of safety, to repose his trust in God, as his 
only reliable and permanent source of security. And 
this is allegorically illustrated in our speculative 
system. 

It is not in the shedding of the blood of "bulls 
and goats," nor in the mere observance of typical 
forms and ceremonies, that suffices our wants; but it 
is through the strength of the Lion of the tribe of 
Judah that man is to be raised from the temporal 
to the spiritual inheritance. Corruption rests in the 
grave; but immortality dwells on high. How often 
are we reminded of this when we follow the remains 
of a departed brother to his last final resting-place ! 
The Emblem of Innocence, the Badge of a Mason, 



28 PHILOSOPHY OF FREEMASONRY. 

reminds us of that robe of purity with which the 
immortal part shall be enrobed, and the Evergreen 
that immortality no longer dwells within the tene- 
ment of clay. Raised from corruption to incorrup- 
tion ! The lost is found ; restored to life again. 

Forms and ceremonies must be observed, and are 
appropriate in their proper place; but it is in the 
pure essence and in the spirit of our teachings where 
lie the elements which constitute the most vital im- 
portance, both to our future, as well as our present 
state. Devoid of these, the forms and ceremonies are 
but a meaningless and pageant show, like a struc- 
ture profusely decorated with gorgeous ornaments, 
dazzling only to the vision ; but resting on no foun- 
dation of permanent safety, secure from the danger 
of impending storms. 

Hence, we should understand the purport and de- 
signs of the former, so as to distinguish between the 
shadow and the substance. While we are engaged 
in the one that partakes of the outward display, let 
us not be unmindful, but realize the necessity of 
becoming imbued with the more substantial and 
important requirements secured through the other;, 
for they constitute the life and spirit, while the for- 
mer displays but the form and shadow. 

Freemasonry is universal in its nature. We say 
that it is universal because it is a brotherhood em- 
bracing within the extent of its folds men of all 
denominations and creeds, enjoying the free exer- 
cise of their faculties, mentally and physically, and 
who can worship at her shrine and offer up a united 



INTRODUCTORY LECTURE. 29 

prayer to one Great Supreme Being, One God, One 
Common Father to all. This constitutes the bond of 
our union, its vitality, its strength, and its univer- 
sality. It is the great central power, whose almighty 
influence draws us together in confiding fellowship, 
and endearing our friendship. And whosoever dis- 
avows allegiance to, or denies that Great Being, can 
not enter within the portals of our sanctuary. 

Although distinctions prevail among men in their 
worldly relations, in their capacities, and in their abil- 
ities for various stations, yet each has his sphere to 
occupy, adapted so by nature and constitution. And 
the conventional organizations and well-being of soci- 
ety require it to be so. Yet around our Altars, be- 
fore One Common Parent we bow in humble acknowl- 
edgment of our dependence upon Him, and are taught 
to pay reverence to His holy name ; ever regard Him 
as the chief source of all happiness ; for before Him 
we come without worldly distinction or title, and the 
most humble are regarded with the same solicitude as 
the more exalted. Hand in hand, heart to heart, 
knee with knee, we send forth a united prayer and 
the ejaculations of a universal response of Amen — 
peace and good-will to all. Such are the oblations 
we offer upon our Altars. 

The Philosophy of Freemasonry leads us into the 
investigation and research for truths. Symbolically 
illustrating the contrasts resulting through the actions 
of our lives, it imbues us with the necessity of being 
just and upright to all men and in all things, and 
forcibly impresses the mind, that true happiness con- 



30 PHILOSOPHY OF FKEEMASONKY. 

sists in being obedient to Divine and moral law. 
Such are the true principles illustrated and taught 
in our esoteric apartments, and to which we should 
faithfully live up to ; and he who regards these max- 
ims of truth will ever do so. 

We have made the assertion that Freemasonry is 
a Science. It is also an Art; for it embraces both 
features; and the union exists in the symbolical ap- 
plication we make through the illustrations of the 
several implements used by the operative in the erec- 
tion of a structure. 

In our system, which is speculative in its nature, 
we demonstrate our art by the use of the operative's 
implements. By their application in a figurative or 
symbolical sense, we illustrate the several virtues, 
and thereby convey truths to the mind, as being the 
most impressive and forcible mode of imparting 
instruction. By their application, and the practice 
of the virtues illustrated thereby, we erect a moral 
edifice devoted to the service of God, our own hap- 
piness, and the well-being of our fellow-creatures, a 
duty meritorious in action and worthily claiming our 
highest consideration. 

This system of communicating instruction, demon- 
strating principles and truths through the medium 
of symbols, has been practiced in all ages of the 
world. The schools of the ancient philosophers were 
conducted upon this plan, illustrating and communi- 
cating instruction through the means of figures and 
allegorical representations. Hence, there is a strik- 
ing analogy existing between our mode of elucidat- 



INTRODUCTORY LECTURE. 31 

ing our system of imparting instruction and that 
practiced by the ancients j and it is also pretty con- 
clusive evidence of the antiquity of our institution. 
We stand, in that connection, in close proximity to 
those ancient systems; so much so, that we may 
justly claim a lineal descent. 

Their systems, however, were all more or less ob- 
scure, and veiled under a large share of superstitious 
mystery, intended, through their influence, to hold the 
great masses in awe and veneration of obedience to 
their behests. Yet, they taught the existence of a 
future life, one of bliss, where they would enjoy a 
felicity in the " Elysian Fields," and which happy 
state could only be attained through a virtuous life 
and the endurance of severe trials of probation, as 
the ordeals to arrive at their happy and blissful 
state. 

And this is figuratively applicable to us in our 
present time. It is through a virtuous life and a 
patient resignation to the endurance of its trials that 
we are to secure the enjoyments of a heavenly felic- 
ity. Divine light and knowledge have revealed unto 
us a more perfect state, as the reward for our pro- 
bation, our patient and faithful endurance. 

They promulgated the belief in a first Great Cause, 
one to which they paid divine honors, and sought to 
propitiate the favor of the same, through the agency 
of various inferior deities, the elements, and the heav- 
enly bodies. And as they conceived their sacrifices 
and their supplications to be acceptable, so their 
imaginations led them to believe their happiness and 



32 PHILOSOPHY OF FREEMASONEY. 

interests were advanced. They were influenced by 
the. light and knowledge they possessed. No reve- 
lation gladdened their visions. Hence, they wor- 
shiped a being of whom they possessed very vague 
and imperfect conceptions, surrounded with all the 
superstition their hierophants were capable of in- 
venting. 

But we live in a new era. Light and revelation 
have been made manifest unto us. A Shekinah 
rests upon our altars — the great rule and guide of 
our faith and practice ; and our responsibilities are 
apportioned to the light and knowledge we possess. 
Whatever may be the claims we lay to antiquity, we 
are required to keep pace proportionately to the priv- 
ileges favoring us; and the reward will be accord- 
ing to the labors performed. 

Our ceremonies are not shrouded in darkness, nor 
veiled in superstitious mystery ; but they are founded 
upon reason and sound truths. They are the ema- 
nations of virtuous principles, to elevate our charac- 
ters, and exalt us to eminence and worth ; for by 
our works are we to be judged ; and the greater our 
privileges, the greater are our responsibilities, and 
the more will be required of us. According to our 
light and knowledge, so we must walk. 

When we look back through the misty ages of 
time, and take a retrospective view of the past, trace 
the origin of our institution, venerate its antiquity, 
and pay adoration to its sublime principles, let us be 
imbued with the spirit, and carry out in life the 
virtuous precepts it inculcates. Let our lives be 



INTRODUCTORY LECTURE. 33 

the living exponents of what our profession inculcates. 
Then will we indeed practically exemplify its just 
and lawful requirements, and be as living witnesses, 
bearing a faithful testimony of its usefulness. 

Then will our institution be a temple wherein pu- 
rity dwells. " Holiness to the Lord " will be in- 
scribed upon our banner, its standard planted upon 
the rock of truth, and its folds unfurled to a united 
brotherhood ; for where purity exists, holiness must 
dwell ; and we, figuratively, to represent the perfect 
Ashler, shall not only be fitted and adjusted for the 
enjoyment of the earthly temple, but be prepared 
for an inheritance in the spiritual sanctuary. 

A well-regulated life enables us to exercise a con- 
trolling influence over our passions, strengthens us 
with endurance of Fortitude, to sustain the trials and 
vicissitudes to which our human natures are con- 
stantly exposed, and prepares us to submit and bear 
them with patient resignation, which, as that portion 
of God's rational and intelligent creation, it becomes 
us to do; for while we are in this life, we have its 
trials to endure. 

In the wise providence of our Creator, he deals 
with us according to our just deserts, regarding our 
present and future good. Our limited knowledge 
does not understand, nor does our short-sightedness 
see the hand, to us frail mortals mysterious in its 
movements, which oftentimes seemingly afflicts us. 
And it is well for us that it is so ; otherwise, our con- 
dition would be far more deplorable, and unendu- 
rable to bear up under. 
3 



34 PHILOSOPHY OF FREEMASONRY. 

God's ways are inscrutable, and his dealings mys- 
terious to the comprehension of man. Yet, they are 
intended, as the purifying elements of his nature, to 
purge it of surrounding dross, display its intrinsic 
worth, and illustrate its beauties through the display 
of a virtuous and upright life. 

Our trials and afflictions are, in most instances, 
the result of our own imprudence, a digression from 
rectitude in some manner or other. So prone are 
we to violate either some divine or moral law, that 
it seems like an infatuation innate to our natures to 
do so. Yet, we invariably must pay the penalty for 
our digressions ; for to every thing there is a corre- 
sponding equivalent or counterpart. The gem must 
be divested of its surrounding dross ere the beauty 
of its luster shows forth its value. 

One of the greatest trials we have to contend with 
in this life is our infidelity, our want of faith. We 
are constantly doubting and wavering. Our minds 
are vacillating and unstable. We have no fixed 
purpose, no safe moorage for a permanent anchor- 
age. Hence, we are like a vessel upon the ocean's 
bosom, without compass or rudder, drifted to and 
fro upon its billows, as the sports of the wind may 
carry us. 

If we were governed more by consistency and an 
established purpose of mind, relying with steadfast 
purpose and firmness of principle on the promises 
as made manifest to us, we would escape many of 
the dangers to which we are constantly exposed, and 
be less the sport of fortune's freak, glide more safely 



INTRODUCTORY LECTURE. 35 

through the rugged trials of life, and avoid the 
breakers upon which we are otherwise likely to 
founder. Our faith, firmly established, would enable 
us to look forward to the goal of our Hope, in the 
confidence of enjoying a charity of boundless bliss. 

Morality is a very commendable system to live by ; 
but it does not meet the requirements. Morality 
does not suffice man's wants. There remains a vac- 
uum, and untenanted space, an uncultivated field 
that must be occupied and improved ; and for the 
want of the material necessarily adapted to that im- 
provement he must look to something of a higher 
nature. He must regard a God-like life ; and which 
he can only do by an obedience and conformity to 
the Divine will, attracted by the influence of love, 
springing from the affections, purified in sentiment 
and thought. 

He must behold in the Great Author ok' Created 
Universe a being of love and filial regard ; enjoy His 
beatitudes in unalloyed purity of the affections ; seek 
Him with a longing desire, and place himself under 
His special guidance. Surrounded by such influences, 
he is secure in the Ark of Safety, permanently held 
to its moorings by the Anchor of Hope. 

The promises are, to those who seek shall find; 
those who ask shall receive ; and those who knock, 
it shall be opened unto them, and light shall be re- 
vealed within their hearts, to shine forth in resplen- 
dent luster. These are encouraging promises, and 
should stimulate us to persevere with diligence in 
the cause of good works. 



36 PHILOSOPHY OF FREEMASONRY. 

"Seek, and ye shall find; ask, and ye shall re- 
ceive; knock, and it shall be opened unto you." 
Such being the promises of God, and our profession 
requiring an acknowledgment of His supremacy, 
and of obedience to His Divine will, it is our duty, 
then, and an imperative one, that we observe His 
just and lawful requirements in all things, if we 
desire to possess the privilege of enjoying, and being 
the recipients of His special favors. These injunc- 
tions are impressively illustrated to us upon our first 
admission to our Lodges. They are axioms of Divine 
authority, upon which we may rely with safety. 
And to us they are, therefore, speculatively signifi- 
cant in their meaning. 

Whatever enterprise we embark in, we should 
first consider it in all its several relations, its advan- 
tages, its value, and the benefits to be derived there- 
from. If the enterprise is laudable, we should be 
prepared to enter upon our labors with Freedom, 
Fervency, and Zeal, to make ourselves useful to the 
extent of our abilities. We should seek with Faith, 
ask in Hope, and knock with the assured confidence 
that a generous Charity, in the rectitude of our in- 
tentions, will secure to us a favorable consideration, 
and gain us the desire of our wishes. 

To be consistent to our profession, we must lay our 
corner-stone upon the foundation of Truth, and erect 
our moral temple agreeably to the rules prescribed 
by the various implements we use — cemented in 
the virtues that impart Wisdom, Strength, and 
Beauty, as the crowning attributes of its excellence, 



INTRODUCTORY LECTURE. 37 

and religiously dedicate it to the service of God, as 
that Being who has the first and highest claim to 
our consideration through the knowledge He has 
given us in the Great Light of Divine Truth, as the 
guide and foundation upon which we are to erect our 
moral and spiritual temple. 

Figures and types being symbolical in their in- 
struction, awaken within us a lively interest, and 
operate most powerfully upon our senses. As such, 
they pertain to us in that connection, and are appli- 
cable to our temporal state, and will continue so un- 
til we are called to be the tenants of the spiritual 
temple, where figures and similitudes will be ab- 
sorbed in the perfect realities of ineffable felicity and 
glory. 

The study of the principles of philosophy leads us 
to seek for truths, to investigate causes, and under- 
stand things in their true nature; and this we can 
not accomplish without labor. Hence, to be useful 
in this life, we must be industrious, although a por- 
tion of our labors may not be productive of any im- 
mediate benefit to ourselves ; yet we must labor, not 
only for our own individual interest, for, without 
any other consideration, that alone would be a self- 
ish one, but for our fellow-beings also; and as the 
products of our industry develop themselves in use- 
fulness, display our own abilities, others derive a 
share of benefit therefrom. So that our influence ex- 
tends abroad, and has its good and happy effect. 

The great aim and consideration should be to di- 
rect our energies in the pursuit of such labors as are 



38 PHILOSOPHY OF FREEMASONRY. 

best adapted to our several capacities, whether of a 
mental or physical nature. If we would study to 
seek this, understand the bent of our own inclina- 
tions, the genius of our natures, and devote our 
efforts in the pursuit of such labors as we deem 
best adapted to our capacities, our efforts would 
be productive of a greater amount of human hap- 
piness. 

We are all, to a certain extent, more or less de- 
pendent upon each other. The service one may 
render can not, perhaps, be performed by another. 
And it is providentially ordained that the arrange- 
ment be so. Our capacities and tastes differ; our 
inclinations vary and flow into different channels; 
and what may be a profitable field of labor for one, 
may be a barren and unproductive one to another. 
Yet, such is the arrangement in the economy of na- 
ture, that each, in his proper sphere, contributes his 
share to the storehouse of usefulness, for the general 
good of all. And this order or system extends 
through the whole works of creation, distributing 
just proportions throughout all her operations. 

These are the principles illustrated in the science 
of philosophical Freemasonry : calculated in their 
influences to bring forth and develop the energies 
of our better qualities, and lead the mind into the 
research of things, and their investigation for 
truths, and to draw therefrom that knowledge which 
will enable us so to employ our time in profit- 
able labors, productive, in their worth, to the real 
value and substantial enjoyments of life, the pos- 



INTRODUCTORY LECTURE. 39 

session of which constitutes man's happiness upon 
earth, and as such is the highest consideration he 
should aspire to attain. 

To labor for the advancement of human happiness 
is commendable. It produces within us a philan- 
thropic spirit; expands the affections in sentiments 
of generous liberality ; frees the mind from the 
influence of selfishness, intolerance, and bigotry ; 
causes us, with consideration, to regard and respect 
the opinions of others, while it secures their esteem 
for ourselves. It awakens the sensibilities of our 
better natures, and gives an impetus to their actions. 
It is consistent with Divine will and authority, enno- 
bles man, and honors the great Creator. And this 
is the great aim and end sought to be accom- 
plished through the practical workings of specula- 
tive Masonry. 

Whoever, therefore, has been, and is permitted to 
embark in our labors, and enjoy our privileges, and 
does not comprehend the institution in this light, 
has but a very narrow and contracted conception of 
its purposes and designs, and is in a benighted state 
as to its true mission. 

These considerations, then, being the principles 
upon which our institution is founded, it must be 
obvious to the mind of every reflecting and well- 
informed Mason, that the responsibilities he has 
assumed are of no light or trifling nature ; but 
are calculated, in sober truth, to awaken within 
him a lively interest as to his real duties, that 
his responsibilities are of a weighty nature, and 



40 PHILOSOPHY OF FREEMASONRY. 

as he deports himself, so will he be judged by his 
works, and his award apportioned according to his 
just deserts. 

His honor, his reputation, and his unsullied beauty 
of character are involved in his fidelity to truth and 
justice, and will show forth in the consistency of 
his bearing, as a noble illustration of the value of 
our institution, as it rests upon the faithful perform- 
ance of his obligations to obey its precepts, accord- 
ing' to their "tenure." 



THE PREPARATION OP A CANDIDATE. 



NEXT of importance, in consideration, to the 
qualifications a candidate should possess to con- 
stitute his worthiness for admission into our Frater- 
nity, is that of his preparation for initiation. It is, 
therefore, a matter of the utmost importance how 
this duty is performed, if we desire that the following 
ceremonies should have their proper and salutary 
effect ; and unless it is considerately and decorously 
observed, in a manner becoming to the character and 
dignity of the institution, the importance and real 
intent of its ceremonies fail in making that impres- 
sion upon the mind of a candidate which their pur- 
poses are designed "to accomplish. 

We set out with the theory, that we assign a rea- 
son for all things pertaining to our system ; that is, 
for whatever we require of a candidate in any matter 
to which we must have his unqualified assent, and 
with which it is as necessary that he should cheer- 
fully comply as from our manner to presume that we 
intend nothing derogatory to becoming propriety. 
Now, to be consistent, our practice must harmonize 
with our theory, that the candidate be impressed in 

(41) 



42 PHILOSOPHY OF FREEMASONRY. 

his mind that there is a meaning, reasonable and ra- 
tional, for what we exact ; and his inferences are to 
be drawn from our actions. It will, therefore, be 
perceived, that a strict observance must be paid, in 
all respects, to this stage of our proceedings, as they 
are of vital importance, and will have their due in- 
fluence in proportion as our deportment, in this part 
of our ceremony, is performed. 

It should neither be the recommender, nor the 
intimate friend of a candidate, called to the perform- 
ance of this office; but a brother chosen for his ma- 
turity and his discreet deportment, accompanied by 
a younger brother, that he may, from observation, 
learn the requirements to be possessed for the dis- 
charge of so important and responsible a trust. We 
say important and responsible, for it can not be 
otherwise, unless we trifle with the considerations of 
respect due to others, as well as those due to our own 
self-respect. 

There is another very important consideration to 
be observed here. Previous to the preparation ,of a 
candidate, the Master, placing his Lodge in the charge 
of the Senior Warden, should repair to the apartment 
where the candidate is in waiting, and there inform 
him of the nature, purpose, and design of the institu- 
tion, that he may become more fully impresed with the 
step he is about to take. ' Hence, the candidate re- 
alizes more fully the importance of the new character 
he is about to assume. This custom is not new; 
but it is not generally observed ; and yet it is fraught 
with importance, in consideration of the influence 



PREPARATION OF A CANDIDATE. 43 

and bearing it is intended to have upon the mind of 
the candidate. 

There are many things to be considered in this. 
We require of the candidate to make his declarations 
as to what motives prompted him to seek the priv- 
ileges of our association; and his answer must be 
founded upon a desire for knowledge, and a wish 
to be serviceable to his fellow-beings. Hence, then, 
when duly informed of the mission of our institu- 
tion, he becomes more seriously impressed with the 
importance of the interrogatories subsequently pro- 
pounded to him, and realizes more fully the purport 
and force of their bearing in the relations he is 
about to assume. 

Whatever stands related in connection with our 
system is of importance in the part to which it per- 
tains; and we can only maintain the real value 
thereof by strictly adhering to all that it requires of 
us ; and our attachment and devotion will be evinced 
in proportion as we adhere to the precepts it has 
laid down for our rule of action ; and as we digress 
therefrom, we proportionally lessen the influence it 
otherwise should exercise over us, and thereby lower 
the standard of our profession. 

In this interview of the Master with the candidate, 
the latter may desire information, and which should 
be readily given him, when within the nature of 
reasonable propriety; for this much we owe to him, 
that no deception may be practiced. A prudent- 
minded candidate would, of course, ask nothing im- 
proper or impertinent, presuming that nothing of 



44 PHILOSOPHY OF FREEMASONRY. 

such a nature would be required of him ; and as 
nothing contrary to the strictest sense of decorous 
propriety can be required of him, we can safely sat- 
isfy any reasonable mind as to the justice and pro- 
priety of our proceedings. 

Tjie Master, therefore, is the proper person, or 
some fully competent and experienced brother, by 
him authorized to" perform this duty, previous to any 
proceedings whatever with the candidate. 

These are matters, as we must perceive, should 
not be neglected; but ought to receive their just 
consideration, if we expect fully to carry out the 
requirements upon which our organization is estab- 
lished. And, as we have already observed, they are 
not new in theory or practice; yet are not adhered 
to, in all respects, as they should be; and the delin- 
quency too often causes a reaction, whereby we fail in 
producing that impression we aim to secure. Hence, 
it will be perceived how important it is for us to ex- 
ercise due care in this first step of our proceedings, 
that the candidate be properly prepared for the recep- 
tion of the light and knowledge to be imparted to 
him. This course being pursued, the candidate is 
better prepared to give answers to the interrogatories, 
according to the tenor of their purpose ; and their 
importance receives at his hands a more full and 
weighty consideration ; such as is due to the nature 
of our engagements. 

Preparations are required to be observed through- 
out the several stages of advancement in our system 
of working; but none are of such vital importance 



PREPARATION OF A CANDIDATE. 45 

in their bearing upon the mind of a candidate as 
those pertaining to this first stage of entrance into 
our Fraternity ; for it is here where those impressions 
are to be made whereupon he lays the foundation 
upon which he is to build his Masonic character ; 
and if he does not receive that consideration due to 
him in this respect, the responsibility rests upon us ; 
we are false to the profession we make, and our labors 
may prove futile in the accomplishment of their designs. 

To improve our condition, make us better men, 
to lead virtuous and upright lives, is the great aim 
and object of all Masonic teachings. Hence, if we 
are consistent to our duty, we will leave nothing 
undone to accomplish this desirable and praiseworthy 
end ; for whatever, in its aim, tends to the accom- 
plishment of such designs, should never b£ over- 
looked nor neglected ; for our work must be properly 
done to be thoroughly approved, else we are a become 
as sounding brass, or a tinkling cymbal," and can 
claim no merit established upon the worth we may 
presume to possess. 

We are taught to take the Great Master Architect 
as the pattern for our imitation ; and if we truthfully 
consider His dealings with His rational creatures, we 
must perceive, that in all His acts there is a prepa- 
ration He requires us to undergo before we can be 
the recipients of His benign favors, in the manner 
He has designed them for our enjoyment. Hence, 
if we work agreeably to Plis designs, we must pre- 
pare ourselves, and build with the material He has 
furnished at our hands, rearing our edifice in har- 



46 PHILOSOPHY OF FREEMASONRY. 

mony with His plans; and then we shall be work- 
men approved for our faithful labors, and, as perfect 
Ashlers, fitted for the real enjoyments of this life, 
and the temple destined for our future inheritance. 

Most of the associations of men, formed in their 
organization for benevolent pursuits, have some for- 
mula of preparation connected with their ceremonies, 
preparatory to the admission of candidates. And 
they give importance thereto ^according to the pur- 
poses which they are devoted to serve. 

In the ceremonies pertaining to the Ancient Mys- 
teries particular attention was paid to this part of 
their proceedings, wherein the neophite was required, 
in most instances, to undergo severe trials of proba- 
tion, the endurance of which was to be the evidence 
of his worthiness for acceptance. These preparations 
were sometimes attended with abstinence, repeated 
lustrations in water, the endurance of severe trials 
of exposure and bodily afflictions, often endured by 
incarceration in gloomy and darkened caverns, sur- 
rounded with terrific objects,, conducted to solitary 
abodes, then given to reflection and meditation — all 
of which were rigidly observed, to attain that state 
of mind necessary for the reception of such mysteries 
as were to be unfolded to them in the ceremonies 
through which they were to pass. They were con- 
ducted under the direction of their hierophants ; and 
the neophite who should be so unfortunate as not to 
be able to endure the trials these severe ordeals im- 
posed upon him, was deemed unworthy of the honors 
awaiting the more successful aspirant. 



DECLARATIONS. 

11 Do you seriously declare, upon your honor, that, unbiased 
by friends, and uninfluenced by mercenary motives, you freely 
and voluntarily offer yourself as a candidate for the mysteries 
of Masonry ? 

" Do you seriously declare, upon your honor, that you are 
prompted to solicit the privileges of Masonry by a favorable 
opinion of the institution, a desire for knowledge, and a sin- 
cere wish of being serviceable to your fellow-creatures ? 

" Do you seriously declare, upon your honor, that you will 
conform to all the ancient established usages of the Order?" 

THE preceding are the interrogatories propounded 
to a candidate previous to his preparation for 
initiation into our Order, and to which it is necessary 
that he should give unequivocal answers, either 
affirmatively or negatively, without any prevarica- 
tion or reservation of mind whatever, as upon the 
nature of these answers will depend the action of the 
Lodge. 

The questions to be answered are moral in their 
nature, and the candidate stands upon his own char- 
acter of honor, and he makes his declarations as 
such ; and upon the strength of which they are ac- 
cepted in good faith as truthful ; for we must repose 
the same confidence in the sincerity of the declara- 

(47) 



48 PHILOSOPHY OF FREEMASONRY. 

tion he makes that we expect him, with assured con- 
fidence, to repose in us. He stands upon his honor, 
and we upon the faith he has in the fairness of our 
representations. 

The candidate is not required, by any of the laws 
and regulations governing our organization, to sur- 
render, or, in any manner whatever, to yield up any 
of the legal rights or privileges to which he is con- 
stitutionally entitled ; nor is he to be abridged in the 
free exercise of opinions or the expression of sen- 
timents, when they are founded upon principles 
compatible to the well-being of religious and moral 
duties. His franchise privileges remain unto him 
indefeasible. Consequently, we can exact nothing 
therein, or that infringes, in the slightest degree, 
upon the rights of conscience, pertaining to religious 
observance, political privileges, or the moral duties 
and obligations man owes to his fellow-man. 

But, for the security of our institution, to preserve 
it in its purity, its philanthropical character, and to 
carry out the sublime principles it inculcates, we 
must require the favorable assent of the candidate to 
the interrogatories propounded to him ; otherwise, he 
would not be regarded as a proper subject for intro- 
duction into its mysteries. His actions are to pro- 
ceed from his own free-will and accord, governed by 
honorable motives in the desire he seeks to attain. 

His declarations are, therefore, simply such, in the 
nature of their requirements, as to judge and test his 
worthiness for the reception of that light and knowl- 
edge he seeks to gain ; and the attainment of which 



DECLARATIONS. 49 

is to form the characteristics that are to distinguish 
and constitute him for the exercise of his better qual- 
ities in the labors of a field of usefulness, that should 
debar every selfish, sordid, and improper considera- 
tion. 

In the first interrogatory the candidate declares 
the motive of his desires to be a free and voluntary 
action ; no solicitations or selfish considerations have, 
directly or indirectly, influenced him to take this 
step. It is an earnest seeking of his own, prompted 
by honorable motives, and a laudable desire, emana- 
ting from a conviction that he is pursuing a course 
both honorable and commendable, and, as such, seeks 
to enjoy the rights and privileges our association 
affords. 

In the second interrogatory, he further declares 
his motives for seeking this favor to be founded 
upon the favorable opinion he has formed of the in- 
stitution. Now, here is a question of momentous 
importance ; one of serious consideration to us as 
Masons, and the bearing of which we can very read- 
ily perceive, and ought well to consider in its moral 
aspect, as our own external deportment is involved 
within its interpretation. 

In the first interrogatory the declaration of the 
candidate is, that he has not been biased or influ- 
enced by friends; nor has he been governed by any 
mercenary or selfish considerations. Of this latter 
clause, we can not judge as to the influences govern- 
ing his actions, for they lie concealed within his own 
breast, and it is a matter, if he has dissembled, that 
4 



50 PHILOSOPHY OF FREEMASONRY. 

he must reconcile with his own conscience, consistent 
to the sense of honor upon which he stands be- 
fore us. 

But we may pursue the subject to further investi- 
gation, and inquire: What, then, were the motives 
brought to bear upon the applicant to influence him 
to take this step ? This is an important question for 
us, in our Masonic capacity, to ask ourselves, and 
one which we may, with just propriety, consider : 
whether we, are not sometimes, imprudently, the me- 
dium influencing the action of an applicant, either 
directly or indirectly, to operate upon his mind ? 

The presumption, however, is, or such it ought to 
be, that the desire of the aspirant proceeded from 
the general observation, and in the deportment of 
the members of the Fraternity, regarding their cor- 
rectness, uprightness, and their love of order as the 
proper Criteria to judge of the good influences and 
advantages of the association. Hence, we see the 
applicability of the question to ourselves, and that 
our own deportment is the only true and proper cri- 
terion by which the candidate ought to form his 
judgment ; and it stands as an evidence, in bold re- 
lief confronting us, that our own conduct is the only 
correct principle upon which the candidate can form 
his conclusions, and truly answer the questions ac- 
cording to their real intent and meaning. 

A uniform consistency and a practical adherence 
to the precepts of our profession are, therefore, the 
only proper and correct rules of action for us to pur- 
sue, if we desire to sustain our own reputation for a 



DECLAEATIONS. 51 

good character, and whereby we can only honor the 
institution, uphold its dignity, and impress the pro- 
fane with a favorable opinion of its importance. 

It is by living in conformity to its precepts that 
we demonstrate its usefulness; and hence, it is, by 
this course of action, displayed in our outward de- 
portment, from which the candidate can draw his 
conclusions of the character of the association, and, 
thereby, can honestly, upon his honor, declare the 
motives of his wishes to have proceeded from the 
favorable opinion he had conceived of the institution, 
to form his desire for the privileges of its fellowship. 

The candidate further declares, " That he has a 
desire for knowledge, and a sincere wish of being 
serviceable to his fellow-creatures." What motives, 
we ask, can be more honorable, or more commend- 
able to us, than the desire to engage in that work 
which is to elevate the moral character of man, 
than a "desire for knowledge?" It is an aspiration 
for that, when properly directed, which gives tone 
and strength to society, refines our natures, and fits 
us the better for the more responsible duties of life. 
It qualifies us, more fully, to be serviceable to our 
fellow-creatures, expands our affections with charita- 
bleness toward others, diffuses a happy influence, 
and lessens the cares and anxieties of life. It makes 
man regard with kind interest his fellow-man, and 
assimilates him in character to his Creator. Such 
desires, practically exemplified, are the acme of man's 
labors in a field of usefulness. 

These are the true principles illustrative of the 



52 PHILOSOPHY OF FREEMASONRY. 

labors inculcated in the esoteric apartment of our in- 
stitution, and, when exemplified in our intercourse 
with the world, must sustain it with dignified honor, 
reflecting credit on ourselves as consistent and wor- 
thy members thereof, as well as being an illustration 
productive of the best evidence we can possibly give 
of its excellence and of its value, — the principles 
governing us to constitute the u good and true man." 

The third declaration requires a conformity to 
"the ancient established usages of the Fraternity." 
This interrogatory comprehends the forms and cere- 
monies peculiar to our institution, together with the 
laws and landmarks by which the same is governed ; 
and they are both public and private. Those of a 
private nature can only be obtained through lawful 
channels, conformable to our ceremonies. Of them 
the candidate can have no knowledge, and his evi- 
dence, therefore, of their propriety is reposed in the 
confidence he bestows in the integrity of his recom- 
mender, the favorable opinion he has formed of the 
institution, founded upon the general standing of its 
members in society at large ; and it is upon this evi- 
dence that he feels himself secure in an affirmative 
response, and a ready willingness of compliance with 
its requirements. 

Our laws are two-fold in their nature. They are 
local and universal, and are framed to be in harmony 
with the features of the institution ; and it is the 
peculiar construction of its organization which con- 
stitutes its universality. 

Our local laws are such as are formed by Grand 



DECLARATIONS. 53 

Lodges, for their own government and the govern- 
ment of the subordinates working under their juris- 
diction ; and they may be changed or modified at the 
will and pleasure of the creating power, as circum- 
stances or expediency may require. 

These grand bodies, however, as well as all Ma- 
sonic organizations, are agaiu governed by certain 
irrevocable laws and landmarks, recognized as uni- 
versal, to which an adhesion is given, and from 
which no deviation or change can be made without 
seriously marring and interrupting the harmony of 
the institution, involving the whole fabric in a state 
of confusion, which would destroy its universality, 
and measurably annihilate its existence. Hence, it 
is of vital importance that the candidate unhesita- 
tingly declares his willingness to abide by the "an- 
cient established usages of the Order." 

It is in the consistant and steadfast veneration 
at all times paid to our " Ancient Landmarks and 
customs," the zealous care with which they have ever 
been guarded, that has preserved the institution and 
shielded it from the base uses to which designing 
men have, at times, endeavored to make it subservi- 
ent to improper purposes ; and while we adhere to 
the ancient precepts of the fathers, so long will it 
remain preserved in its pristine purity, untarnished 
in its luster, and maintain the characteristic features 
that mark its universality. 

We say that our institution is universal. The 
principles upon which it is established, and the land- 
marks governing it, make it so. No creeds, relig- 



54 PHILOSOPHY OP FREEMASONRY. 

ious or political systems are prescribed for us to follow ; 
but reverence to one Great Supreme Being, the cen- 
ter and source of all goodness, is the acknowledged 
object, as the God of all, before whom we bow. 

No confined limits circumscribe the bounds or ex- 
tent of the field of our labors ; but wherever virtue 
and morality exist, whether in the palatial abodes of 
royalty, or in the more humble spheres of life, there 
is our abiding place. Obedience to the laws of gov- 
ernment in which we live, exercising the constitu- 
tional prerogatives guaranteed us, are rights by us, 
as an organization, not to be interfered with. 

Extensive as our institution is, and liberal in -its 
philanthropic character, yet it has prescribed limits, 
which can not, within the nature of its organization, 
be set aside. Atheism finds no sympathy within our 
system. Its evil tendency would soon interrupt our 
harmony, its countenance be the basest deception, 
and the most serious injury that could be inflicted 
in a direct violation of the " Ancient Landmarks." 

There are also certain physical deformities which 
constitute disabilities, that debar admission to the 
Fraternity ; for the very want of these, in the exer- 
cise of their full development, free use, in connec- 
tion with the faculties pertaining to our nature, 
would seriously affect its universality. We mean 
by this, the ability of communicating in that lan- 
guage, or manner of conveyance and recognition pe- 
culiar to ourselves, which require the free exercise 
of the members of the body, and the several facul- 
ties of our nature. 



DECLARATIONS. 55 

Hence, we perceive how important it is, that we 
understand the true bearing and nature of the in- 
terrogatories to which we require the unequivocal 
assent of the candidate, in his affirmative acquies- 
cence of willingness to conform to our requirements, 
unqualifiedly so, in respect to the " ancient estab- 
lished usages of the Order," as well as to possess 
moral worth, benevolence of disposition, and honora- 
bleness of character, to constitute his necessary qual- 
ifications for admission. 

If we desire to guard well the entrance to our 
Lodges, we can not be too circumspect in carefully 
observing that the requirements for gaining access 
thereto are fully complied therewith, that no in- 
fringement whatever be permitted, whereby their 
peace may become interrupted, through unlawful or 
improper persons being admitted within their apart- 
ments. 

And here we may very properly ask ourselves the 
question, do we, at all times, do so? Are we ob- 
servant in that duty which requires due caution and 
circumspection in our conversation? observe that 
general deportment and intercourse with each other, 
in the presence of strangers, enjoined upon us to pre- 
serve? Or do we not, at times, in thoughtless consid- 
eration, imprudently make the institution the subject 
of conversation in the presence of the profane ; that is, 
susceptible of being used as a means to influence and 
induce persons to seek and desire its privileges in a 
manner improper, and contrary to its principles? If 
so, we must at once perceive the embarrassing situa- 



56 PHILOSOPHY OF FREEMASONRY. 

tion to which the candidate is subjected, when he 
gives answer to the question as to the influences 
that were instrumental in causing him to seek ad- 
mission into our Lodges. " Silence and circumspec- 
tion" should be the accompanying virtues attending 
Masons on all occasions when in promiscous company ; 
and prudent Masons will pay due regard to these 
injunctions. 

And, furthermore, do we not, certainly* to some 
extent, derogate from the character of the institution, 
lower its standard, and weaken the influence we de- 
sire to produce, through our ceremonies, upon the 
mind of the candidate, depreciate their importance, 
lessen their interest, and thereby make ourselves 
measurably responsible for whatever abuse or injury 
the Fraternity may sustain, through our own indis- 
cretion? These are important considerations for us, 
as Masons, to reflect upon, in regard to our external 
deportment. 

The young and inexperienced craftsman is some- 
times more likely, for want of discretion, to digress 
in some of these points, than the more experienced 
and matured. Animated and ardent in affection, his 
zeal leads him, at times, without consideration, be- 
yond proper prudence.* Besides, he often brings 
with him notions imbued in other associations, where 
privileges of proselyting are encouraged, and which 

* Our ancient charges say, " That a younger brother shall 
be instructed in working, to prevent spoiling the material for 
want of judgment." This language must be applied in its 
speculative sense. 



DECLARATIONS. 57 

are also organized upon very different systems from 
ours, admitting of those latitudes strictly prohibited 
by our Charges. Hence, we see the important ne- 
cessity of proper impressions being made in the first 
incipient steps, to admission into our Fraternity and 
impressiveness of the charges to be delivered. 

Freemasonry, in its organic construction, and in 
the characteristic elements distinguishing its features, 
is self-existing. It seeks not ; but must be sought. 
Its privileges are to be desired; and it is only upon 
this consideration that they can be properly bestowed. 

Whoever, therefore, seeks its privileges incompat- 
ible to the spirit of the interrogatories propounded 
him, comes garbled under a false representation, and 
can not, under these circumstances, be a proper sub- 
ject for admission, and the responsibility of the error 
may rest upon ourselves. 

If its mission was for the acquisition and extent of 
numbers, then there would be a very great impropriety 
in propounding the preceding interrogatories to the 
candidate. It would be an inconsistency, incompat- 
ible with its profession. We proclaim to the world 
that we are the constituents of an organization that 
bestows upon us the title of " Free and Accepted." 
Hence, we see that our very title carries out the im- 
port of those principles upon which admission is to 
be gained to our Fraternity. A voluntary and free- 
will offering, with purity of intentions, is the accept- 
able presentation ; and none other is worthy. 

This, then, being the only proper and legitimate 
principle upon which admission ought to be sought 



58 PHILOSOPHY OF FREEMASONRY. 

and obtained into the Fraternity, we see how plainly 
it demonstrates to us, that " silence and circumspec- 
tion," as the prudent sentinels, should be the constant 
safeguards to our Lodges. They are the cardinal 
virtues to be observed, that no unworthy material 
be admitted; and that he who seeks this privilege 
through any evasion of truth, established upon these 
principles, is not worthy of the association. 

To be influenced by mercenary motives is a base 
prostitution of the high principles that should actu- 
ate man. A mercenary and selfish being can be but 
ill at ease where the most liberal and cherished at- 
tributes of philanthropical virtue are illustrated, fig- 
uratively exemplified, to cultivate the mind and train 
the affections with good influences for the improve- 
ment of man. They are antipodes, too widely sepa- 
rated for a congenial and fraternal association. Ele- 
ments so incongruous in their nature can have no 
affinities to engage in those labors devoted to the 
common welfare of humanity. 

The former destroys every principle of a noble and 
generous impulse in the human breast, constitutes a 
cold and selfish being, while the latter expands the 
mind and soul of man to enlarge acts of kindness, 
develops the genuine virtues of charity, sympathy, 
and benevolence, as the elements which prompt him 
to acts and deeds of good works. Such are the con- 
trasts between a generous and benevolent disposition 
and one under the influence of a mercenary and sel- 
fish character. 

Noble and generous sentiments of the heart will 



DECLARATIONS. 59 

bring their reward of pleasure in the distribution of 
their own actions, while dispositions selfish and mer- 
cenary in their feelings will check the gentle streams 
of sympathy, chill the tender affections of kindness 
pertaining to man's better nature, and unfit him for 
the benevolent and social relations of life. 

Man is constituted for a social being, and happiness 
should be the object for his efforts to attain ; and as 
he directs his energies to gain this end, so his good 
influence diffuses itself abroad, stimulating others to 
the attainment of the same desires. 

Although the foregoing interrogatories are for the 
more immediate consideration of the candidate, yet 
we must perceive that they have also their bearing 
upon us, in our Masonic characters. In this consid- 
eration they are applicable, and make us measurably 
responsible, through our own acts, for any deviation 
from a strict line of observance in the proper exer- 
cise of their influence upon the mind of the candi- 
date. For, although the candidate may give satis- 
factory responses, yet, at the same time, feel under 
embarrassing convictions in doing so, arising, per- 
haps, through some imprudence on our part. Hence, 
therefore, realizing our responsibilities, we can not be 
too careful in our actions or j:>rudent in our outward 
demeanor, in our conversation and intercourse in the 
presence of strangers, properly to be regarded as the 
profane. 

If we have made our declarations in good faith, 
then we must be true to them, to be consistent to 
our profession ; otherwi.se we practice deception. We 



60 PHILOSOPHY OF FPvEEMASONRY. 

must deport ourselves so that our actions will har- 
monize with correct principles, as being the proper 
exponents and the true criterion by which our insti- 
tution will be judged, and are the only proper ones 
by which it can or ought to be judged. 

The tenor of our lives will be the best commentary 
we can possibly bestow upon the institution, to de- 
monstrate the influence it exercises over us, in the 
respect we pay to its requirements ; for by our fruits 
will we be judged, and the value of our association be 
estimated according to its quality. 

It is an axiom, that like begets like, that affinities 
find their proper associations and assimilate. Con- 
geniality is a concentration and an adhesion of ele- 
ments, that mingle in associations governed by the 
laws of nature, and which order can not be set aside 
by any arbitary rule or power. Hence, then, to carry 
out this illustration our lives must be influenced by 
virtuous principles, true to our profession ; our acts 
must be consistent to the precepts taught us; and 
when so, we shall not be disturbed in the harmony 
of our fellowship. Our union will be indissoluble, 
and our labors uninterrupted by confusion or dis- 
cordant elements. Each and every part will be ap- 
propriate to its sphere in the temple. Our beautiful 
system of science will then be to us an exhaustless 
source of pleasure, meandering through various chan- 
nels, diffusing their usefulness and good influences far 
and wide. 

Much depends upon the judicious selection the 
Master of a Lodge makes of the proper persons to 



DECLARATIONS. 61 

prepare a candidate for the ceremonies of initiation 
into our Order ; and when this attention is observed 
with proper care, it has the desired effect to make the 
impression upon the mind lasting and durable, and 
commands that consideration our ceremonies require. 

The candidate then perceives the necessity of that 
observance due to the requirements exacted from him, 
and allows them the respectful considerations they 
claim at his hands. He becomes impressed with the 
solemnities thereof, and realizes their happy and good 
effects; feels fully convinced of the necessity of the 
interrogatories, and of their utility, and comprehends 
their importance and the necessity of their observ- 
ance; has demonstrated, to the satisfaction of his own 
mind, the excellence of our precepts and the useful- 
ness of the institution ; that its great aim is to pro- 
mote the happiness of man, advance his temporal in- 
terests, both socially and morally, for his better adap- 
tation and fitness in the more important affairs of life. 

These interrogatories, then, as the declarations to 
be made by the candidate in good faith, comprehend 
all, as we perceive, essential to constitute a "good 
and true man." Within them are the fundamental 
principles upon which are based his honor for truth 
and fidelity of purpose to the enterprise in which he 
is about to engage, laudable in its pursuits and noble 
in its aim. And none but "good men and true" 
can, with moral honor, consistently subscribe to them, 
and for such they are only intended; and whoever 
comes to seek the privileges of our association upon 
any other conditions than herein prescribed comes as 



62 PHILOSOPHY OF FREEMASONRY. 

a falsifier and dissembler, and rarely ever proves to 
be a useful acquisition, of any value, of material ad- 
vantage or benefit to the institution. 

If these things, then, were fully weighed in all 
their bearings, and the just importance accorded 
them, as required at our hands, we would but rarely 
be troubled with unworthy applicants knocking at 
our doors, whose entrance too often only proves to 
be a source of confusion to the labors of the faithful 
craftsman. 

Hence, Masons ought to view the interrogatories 
at the head of this subject in a twofold aspect : one 
as applicable to themselves in their Masonic char- 
acters ; the other, as to the merit upon which the 
aspirant stands who seeks to attain fellowship in our 
association, where none but "good men and true" 
should be permitted to enter, and who alone can 
work in harmony and brotherly fellowship ; for then 
we can only realize, " How good and how pleasant 
it is for brethren to dwell together in unity;" and 
this quotation is familiar to the ear of every brother, 
so that none can plead ignorance of its salutory ef- 
fects and its happy influences. 



CAPTIONS OF THE "ANCIENT CHARGES." 



THE "Ancient Charges," as the material from 
which we have drawn our illustrations, are 
those known as the Anderson Compilation.* They 
are a revision of the ancient Gothic charges, and 
were prepared by Bros. James Anderson, D. D., and 
J. T. Desaguliers, L.L. D., men of genius, learned, 
and of eminent abilities, who were appointed for that 
purpose at the June quarterly session of the Grand 
Lodge of England, 1721. And at the December ses- 
sion of the same year, Bro. Anderson submitted their 
joint labors for the consideration of the Grand 
Lodge, when the matter was referred to a committee 
composed of fourteen learned brethren, who, at a 
subsequent session of the Grand Lodge, with some 
slight modification, reported favorably of their work. 
And in the year A. L. 5723, A. D. 1723, the " An- 

* These Charges and General Regulations^ are to be found in 
the "Craftsman and Freemason's Guide," and were published 
from an original copy in the library of Bro. E. T. Carson, of 
our city, who kindly loaned us the work for that purpose. 
Printed by William Hunter, London, in the year of Masonry 
0723— A. D. 1723. 

(63) 



64 PHILOSOPHY OF FREEMASONRY. 

cient Charges and General Regulations," as we now 
have them, were first published. They are arranged 
under six different headings, classified as follows, viz. : 

I. Of God and Religion. 

II. Of the Civil Magistrates, Supreme and Subor- 
dinate. 

III. Of Lodges. 

IV. Of Masters, Wardens, Fellows, and Appren- 
tices. 

V. Of the Management of the Craft in Working. 

VI. Of Behavior, viz. : 

1. In the Lodge while constituted. 

2. After the Lodge is over, and the Brethren not 
gone. 

3. When Brethren meet without strangers, but not 
in a Lodge. 

4. In presence of strangers not Masons. 

5. At home, and in the neighborhood. 

6. Toward a strange Brother. 

The last charge, as will be perceived, is specified 
under six adjuncts, all of which apply to our behavior 
in connection with the considerations referred to. 

Within these charges are embraced the whole line 
of duty obligatory upon us as Speculative Masons. 
They are an epitome, embracing all that pertains to 
man's best and highest interests in whatever relates to 
his present state of being, comprehending the relig- 
ious, moral, mental, physical, and social relations, to 
all of which they are particularly devoted, as they 
form the basis of our organization, and the compact, 



CAPTIONS OF ANCIENT CHARGES. 65 

uniting men of all creeds into a fraternal fellowship, 
as the great center and bond of our union ; that is, 
all men who subscribe to the fundamental belief in 
Deity, and come within the qualifications compre- 
hended in the interrogatories, as the merits recom- 
mending their worthiness. 

Hence, the religion we observe, as applied to us 
in our speculative capacity, is the belief in the Su- 
preme Being, and the reverence we owe to Him, in 
our obedience to His divine will and law. 

The moral obligations apply to us in those duties 
required in our general deportment : to abstain from 
habits and acts pernicious of evil and mischievous 
tendencies ; to respect civil law and authority, con- 
forming to well regulated conduct and good order 
in the affairs of life. 

The mental duties are those which require applica- 
tion of the mind, whereby we improve our intellec- 
tual qualities, store the mind with the acquisitions 
of knowledge, through which we prepare ourselves 
for the more rational exercise and use of those pow- 
ers that promote our advancement for usefulness, and 
elevate us in the scale of enlightened intelligence. 

Our physical duties are those that require of us 
habits of industry, whereby we are taught to employ 
our time in the pursuit of some useful occupation, 
labor for our self-subsistence, honesty in the pursuit 
of our vocation. 

Our social relations refer to those assemblings where 
we meet for the interchange of brotherly greetings, 
the privileges of which enhance our friendship, draw 



66 PHILOSOPHY OF FEEEMASONEY. 

us more closely together, afford us the advantage of 
cultivating those friendly relations whereby we un- 
derstand each other more thoroughly, and become 
more liberal in our views and sentiments, as to a 
truly charitable brotherhood, a distinguishing char- 
acteristic of our institution, that marks its philan- 
thropic character. 

Thus we perceive the range of our calling — the 
circumference within the bounds of which we are 
charged to act. And as we progress in light and 
knowledge, become more thoroughly familiar with 
the illustrations intended to be conveyed through^ our 
" Ancient Charges," so we must perceive the impor- 
tance of their bearing upon us, in our characters as 
Speculative Masons. 

Every incentive to a virtuous and upright life is 
inculcated in our " Ancient Charges;" and as we 
live in conformity to the precepts they enjoin upon 
us, so we share the enjoyments resulting from our 
well regulated deportment, and diffuse the true prin- 
ciples of our esoteric teachings ; which is, or ought to 
be, the mark and aim guiding us in all our doings, 
as members of an association which recognizes nothing 
inconsistent to true honor, virtue, integrity, and jus- 
tice in all its obligations. 

Hence, we must perceive the important necessity 
of our having a correct understanding of them, their 
import and applicability to us in their speculative 
interpretation, for as such they are to be applied. 
They are figurative in their construction. 



SECTION I. 



CONCERNING GOD AND RELIGION. 

" A Mason is obliged, by his tenure, to obey the moral law ; 
and if he rightly understands the art, he will never be a stupid 
atheist, nor an irreligious libertine. But though in ancient 
times Masons were charged in every country to be of the re- 
ligion of that country or nation, whatever it was, yet 'tis now 
thought more expedient only to oblige them to that religion in 
which all men agree, leaving their particular opinions to 
themselves; that is, to be good men and true, or men of honor 
and honesty, by whatever denominations or persuasions they 
may be distinguished ; whereby Masonry becomes the center 
of union, and the means of conciliating true friendship among 
persons that must have remained at a perpetual distance." — 
Ancient Charges. 

OUR Ancient Charges and constitutions comprise 
and form the groundwork upon which our in- 
stitution is founded. They are the frame- work, and 
constitute the landmarks for all Masonic organiza- 
tions, and, as such, are the nucleus around which 
Grand Lodges gather, and from them draw the ma- 
terial to form the constitutions and laws for their 
own government, and the several subordinates work- 

(67) 



68 PHILOSOPHY OF FREEMASONKY. 

ing under their jurisdictions ; and all of which are 
made to be in harmony therewith. 

Their universality is acknowledged throughout all 
parts of the world, and their observance adhered to 
with such tenacious veneration, that any innovation 
of them would be deemed a great Masonic wrong 
inflicted upon our "ancient established usages and 
customs," such as would at once meet with that 
prompt and merited condemnation, as to exclude the 
presumed innovator from all fellowship and participa- 
tion with lawfully organized bodies of Masons, wher- 
ever or in whatever clime they may be found to exist. 

There is nothing that is held more sacred, or 
guarded with greater vigilance by Freemasons, than 
the landmarks of their Order. Handed down through 
past generations, they are the cement of its union, 
the binding links of indissoluble ties, that unite men 
in one common sentiment of kindred fellowship, con- 
stituting the barriers to innovation. Such are their 
nature, that they can not be overcome nor set aside 
without resulting in most serious consequences, affect- 
ing the general interests of the Fraternity, for what- 
ever affects it in one section is felt throughout the 
entire system. 

Our laws are of a twofold character. They are 
local and universal ; written and unwritten. Within 
our universal laws are embraced and established the 
principles upon which we exist as a unit. Hence, 
Jbhe laws governed by those " Ancient Charges and 
Constitutions" form our landmarks, which are un- 
changeable in their nature. 



CONCERNING GOD AND RELIGION. 69 

We admit, and so proclaim it, " that it is not in 
the power of any man, or body of men, to make in- 
novations in the body of Masonry." The ancient 
laws and landmarks, then, being the body from 
whence we derive the laws and regulations for our 
government, and the acknowledged authority to 
which we concede a universal adhesion, stand as the 
fundamental elements upon which our institution has 
its permanency, and, through them, preserves its 
characteristic features of universality. 

Founded upon the principles of truth, derived 
from Divine authority, in harmony with the organic 
laws of nature, they are adapted to men of all na- 
tions, physically perfect in body and sound in mind, 
and who acknowledge allegiance to one Great Su- 
preme Being, as the Creator and Governor of the 
Universe; and these principles form and constitute 
the logical philosophy of Freemasons. 

Atheism, as already observed, is proscribed by our 
"Ancient Charges." A toleration of such sentiments 
would be an innovation of those cherished landmarks 
which most explicitly require the belief in the exist- 
ence of a Supreme Being ; and to remove this feature 
would be an innovation fatal to our existence as an 
organization. Its effect would be to lessen confi- 
dence and weaken friendship, and no obligation 
would be regarded as binding among men. Even 
moral honor would lose its virtue. Mankind would 
give way to the most unrestrained, cruel, and base 
passions of their worst natures. The very foun- 
dations of good order would be subverted, and so- 



70 PHILOSOPHY OF FREEMASONRY. 

ciety would soon degenerate into a state of anarchy. 
The first consideration, therefore, to which the mind 
is directed by our "Ancient Charges," is Deity. 
The first and highest duty we owe is our acknowl- 
edgment of His Supremacy, our dependence upon 
His hand of mercy, and of our allegiance due to Him, 
regarding Him as the chief source of all human hap- 
piness. And this constitutes one of the landmarks 
of our Order, forming the impress of its religious 
cast. 

No creeds of sectarian form are prescribed for us 
to adhere to, as that would interrupt and preclude 
the universality of that brotherhood, which tolerates 
freedom of opinion, and the exercise of pursuits con- 
sistent with Divine and moral law and order. 

" Concerning God and Religion." — The first con- 
sideration, then, as we perceive, to which the mind 
is directed by our " Ancient Charges," is to " God 
and Religion." To these first, as the primary objects 
for its attention. Hence, this fact goes to estab- 
lish the religious character of our institution. To 
God as the first great cause of all things, the foun- 
dation of every good and virtuous principle, and the 
true source that constitutes man's happiness. 

And of Religion, that, through the cultivation of 
its principles, we are to form and become imbued 
with those impressions of His Supremacy, and of the 
superabounding care He ever manifests over all His 
works; a knowledge of which will infuse within us 
holy and reverential sentiments toward the Divine 
Being, and of his paternal will to lead us into those 



CONCERNING GOD AND RELIGION. 71 

paths of Religious duty aud obedience to Him which 
should ever exist between the Creator and the crea- 
ture. And this constitutes the religious feature of 
the institution. 

As the mind becomes imbued with the goodness 
of the Divine Creator, and man truly realizes the re- 
lationship existing between the Infinite Being and 
himself, so he becomes religiously impressed with his 
responsibilities, and of the duties and obligations he 
owes to Him. He realizes the aid and want of the 
Divine power, as his chief reliance and support. His 
needed dependence brings him to the reflection of his 
own weak and helpless condition ; and as these facts 
become apparent, and impressed upon his mind, they 
lead him to contemplate his state, and direct him to 
seek, through channels of truth, the true source of 
happiness; and the more pure and exalted his con- 
ceptions of the Supreme Being, the stronger will be 
his desire to live in obedience to the behests of His 
will. 

As man properly applies the light and knowledge 
he possesses, and thereby seeks to live in obedience 
to the Divine will, so he inclines to resist temptations 
to evil, strives to cultivate those virtues which are 
productive of peace to his mind, and whose good in- 
fluences, as perennial streams of purity, lead him to 
the enjoyment of those religious aspirations which 
assimilate him to the Divine character ; for whatever 
good we do in this life, so far our acts are rewarded 
in the reflecting enjoyments of a happy and peaceful 
state of mind. 



72 PHILOSOPHY OP FREEMASONRY. 

"A Mason is obliged by bis tenure to obey the 
moral law." By his tenure; that is, by his profes- 
sion, he is to observe and live in obedience to those 
laws prescribed by Divine and human authority for 
his temporal being. They are to be the rules which 
are to govern and regulate his actions and doings 
with his fellow-man, conducive to mutual interest 
and happiness, aiming to the well-being of society ; 
also, to abstain from indulgence in those vices evil in 
their tendencies ; productive of suffering and misery, 
as well as degrading to his nature. And thereby he 
would be complying with his profession in obeying 
the moral law, the tenure of his calling. 

"If he rightly understand the art, he will never 
be a stupid atheist, nor an irreligious libertine." 
What are the inferences to be drawn herefrom? 
"If he rightly understand the Art." To rightly 
understand the Art is to be in the possession of a 
correct knowledge of the philosophical principles 
upon which it is established, comprehending it in its 
uses and purposes ; through the possession of which 
knowledge he is enabled to enjoy a proper concep- 
tion of its requirements, and thus realize the bene- 
ficial effects resulting therefrom, as well as possess a 
-correct understanding thereof; and this he can only 
do by understanding his duty to God and toward 
his fellow-men, and living in the daily practice and 
observance of those duties as required of him. 

When man, therefore, fully realizes his duty to- 
ward God, he will reverence Him, and be obedient 
to His will. Seeking to be guided by His Divine 



CONCERNING GOD AND RELIGION. 73 

council, he will not be a profane reviler, nor irrelig- 
ious in his sentiments. He will respect the moral 
precepts, and carry them out with his fellow-men. 
His actions will conform to justice and integrity. He 
will adhere to the precepts of rectitude, as inculcated 
by the plumb-line. And in the observance of these 
maxims will consist the impossibility of his becom- 
ing an irreligious libertine, a profane or scandalous 
man. 

" In ancient times Masons were charged in every 
country to be of the religion of that country or na- 
tion, whatever it was. Yet 'tis thought more expe- 
dient only to oblige them to that religion in which 
all men agree, leaving their particular opinions to 
themselves." 

It doubtless was the custom in former times, as we 
perceive, to charge a Mason to respect and conform 
to that system of religious worship peculiar to the 
country in which he lived. This was in obedient 
conformity to the times he lived in. Hence, he was 
thus charged, as well as to respect the civil laws 
of the same, and which latter duty is still required 
of him. 

Almost every government or country has had, and 
still possesses, a system of worship adopted, adhering 
to some creed or other. Hence, Masons being charged 
to be peaceable subjects, obedient to the civil laws of 
the government under which they lived, it was, there- 
fore, in charge, enjoined upon them to observe the 
religious customs of the same. The peace and wel- 
fare of the Fraternity, in a measure, depended there- 



74 PHILOSOPHY OF FREEMASONRY. 

on. Nor did these requirements, in any manner 
whatever, militate against them in the relations of 
any of their Masonic obligations and duties ; but it 
most beautifully displayed the liberal principles upon 
which the institution is formed in its government. 

Our institution, being peaceable in its nature, aims 
to avoid controversies engendering strife, productive 
only of contentions, leading to mischievous notoriety. 
But seeking to perform her mission in the spirit of a 
charitable and generous messenger Tor man's good, 
must, and ever will, debar from her portals any and 
every element calculated to disturb her peace, or in- 
terrupt the harmony of her labors. 

In our assemblies we are of one household, and, as 
such, we stand upon the equality of a fraternal union. 
We do not interrogate this or that brother as to 
what are his peculiar religious persuasions, or what 
his political casts ; but if he be of the household, 
and humbles himself before the same God — the same 
Creator — he is our brother ; and no rank or distinc- 
tion lessens the tie. Our obligations are mutual, 
and our duties are reciprocal. This is the spirit and 
the proper one by which Masons ought to be influenced, 
as the only correct principles upon which they can 
meet; and all good and true Masons will adhere to 
these maxims in all they require. 

Our interests are interwoven in each other's be- 
half. Our ties bind us in a fraternal union, where 
no discordant elements should ever exist to mar its 
harmony; but the spirit of a liberal charity ought 
ever to prevail within the circle of a brotherhood 



CONCERNING GOD AND RELIGION. 75 

whose features are of a cosmopolitan nature, extend- 
ing from the center to the utmost limits of its cir- 
cumference. 

As a spirit of toleration became more prevalent 
in the world, men also became more liberal in feel- 
ing and sentiment, more friendly in intercourse to- 
ward each other. The influences resulting from 
that toleration of freedom diffused itself through the 
advancement of light and knowledge, and an increased 
desire for improvement in the social relations of life, 
and the diffusion of intellectual improvement. 

An enlightened liberality of sentiment frees the 
mind from the shackles of prejudice with which it 
has been trammeled in its benighted state, and 
leaves it untrammeled in the exercise of freedom to 
disseminate its own thoughts, in the promulgation 
of its own reflections. 

By the laws and regulations governing our organ- 
ization Ave exercise no control over private opinions. 
Freedom of sentiment, in the enjoyment of each in- 
dividual, as may seem most reasonable and consistent 
to his own capacity of understanding, and according 
to the formation of his own judgment, are rights in- 
herent, with which no one can lawfully interfere. 
Hence, it is enjoined upon us as Masons to respect 
and honor each other in our private affairs, accord- 
ing to each individual what he is justly and lawfully 
entitled to, religiously and politically ; and to be of 
that " religion in which all men agree ; " yet leaving 
each to the free-will and exercise of his own pecu- 
liar opinions, recognizing only those which constitute 



76 PHILOSOPHY OF FREEMASONRY. 

the bond of our union as the basis upon which we 
stand. 

"To be good men and true, men of honor and 
honesty, by whatever denomination or persuasion they 
may be distinguished." 

Such are the characteristics to be possessed by the 
aspirant for Masonic honors. They are the qualifi- 
cations we exact as requisite to constitute worthiness 
of fellowship. " To be good men and true, men of 
honor and honesty." Hence, when a candidate pre- 
sents himself for entrance into our Fraternity, he 
must come with these qualifications, as they are the 
indorsing recommendations which are to distinguish 
him for his worth and usefulness in our field of la- 
bors, and which he can not in truth participate in 
unless he possess these enumerated qualifications. 

We say that it is the internal, and not the exter- 
nal qualifications that recommend us to favorable con- 
sideration. And yet there are external qualifications 
to be considered as recommendations to distinguish 
our worth ; but they are not of a worldly considera- 
tion, consisting in the possession of titled ranks of 
nobility, nor in the positions we occupy in the vari- 
ous ecclesiastical or civil relations of society; but 
they are the indwelling principles of virtue, which 
show forth in the actions of our lives ; that dis- 
play themselves in the consistency of our regular- 
ity in our deportment, in our regard for truth, and 
our love of justice, as these are the distinguishing 
characteristics pertaining to the " good and true 
man," the criteria that mark him as an example 



CONCERNING GOB AND RELIGION. 77 

worthy of imitation, whose actions flow from the in- 
ternal emanations and convictions of a conscientious 
desire to do right ; not from the effects of compul- 
sion or fear; but from a sense of justice, springing 
from the noblest attributes that can adorn the hu- 
man character, and that makes man truly a benefac- 
tor to his fellow-man. Deal justly in all things with 
your fellow-men, love mercy, cultivate a spirit of lib- 
eral charity toward others, and walk humbly before 
your God, and thus you will fill the required measure 
of your duty, in obedience to the tenure of your 
calling. 

Having made due inquiry into the character of an 
applicant, finding him possessed of the necessary 
requisites, and also being of a humane and benevo- 
lent disposition, and taking his own declarations as to 
the motives that induced him to seek admission and 
fellowship to our numbers, we accept him upon those 
considerations ; but that acceptance must be with the 
unanimous approval of the Lodge, for the consent 
must be a unit. 

And here it is proper for us to say, that while we 
exact certain special requirements and assurances 
from the candidate, there are also rights and privi- 
leges to be extended to him. He may desire to be 
shown the warrant or dispensation under which the 
Lodge holds its authority. He may desire a perusal 
of its by-laws, to see if there be any thing therein 
contained to which he could not consistently comply 
with. He may also wish to examine a list of the 
members, whether there are those in the Lodge with 



78 PHILOSOPHY OF FREEMASONRY. 

whom he would not desire to associate. These are 
privileges extended to the candidate, that no imposi- 
tion or deception be practiced. The candidate has 
the right to demand this information to satisfy him- 
self of the sincerity of our profession. 

Too much attention can not be paid, nor too great 
care taken, to see that the several qualifications and 
requirements exacted from the candidate are strictly 
adhered to, as the harmony and prosperity of a Lodge 
depend much upon the elements of which it is com- 
posed. If we admit persons into the Fraternity 
devoid of the proper qualities to constitute good fel- 
lowship and a harmonious union, we inflict a serious 
injury upon the institution, and place ourselves under 
obligations to unworthy persons, often being the 
source of much trouble, resulting from our own inat- 
tention, and want of proper care. The wrong thus 
committed is difficult to be disposed of, and it also les- 
sens the influence we are otherwise required to exercise 
over the frailties and errors of others ; nor do we 
observe and adhere to the nature of the requirements 
comprehended within the interrogatories to which we 
require the unequivocal assent of the candidate. 

Our institution has endured more through our own 
negligence in this respect than from all the anathemas 
that ever, from ignorance or fanatical bigotry, have been 
hurled against it. Its enemies, through our own in- 
considerate acts of imprudence, have been furnished 
the weapons to assail it, and we have thereby, through 
our own neglect, weakened the means of our own 
defense. 



CONCERNING GOD AND RELIGION. 79 

A man addicted to deliberate profanity, or given 
to the indulgence of any other vice demoralizing in 
its tendency, is not a proper subject for reception into 
the Fraternity. It requires no very penetrating ob- 
servation to perceive the unfitness for the association, 
for such a person may, with just propriety, be classed 
as an irreligious libertine. His profanity would at 
least entitle him to that credit. 

A system where the purest of morals are taught, 
where reverence to the high and Holy God is en- 
joined, should never be contaminated with impure 
and defiled elements. Good men and true revolt at 
it; honor and honesty forbid it, and Divine justice 
will, sooner or later, demand its full retribution for 
all such delinquencies. 

It is not required from us, that we should involve 
ourselves in controversies and fruitless arguments 
with those who, through malice or ill will, are in- 
duced to assail the institution, for this, in our charges, 
is forbidden ; but that the strength of our argument 
in its defense will be to live in the faithful observ- 
ance of its just and rational requirements, that the 
tenure of our lives may be the true exponents of its 
value and usefulness to mankind. The external dis- 
play of the excellent precepts it inculcates, illustrated 
in our daily walks of life, will stand forth as the 
living witnesses and most eloquent arguments to be 
exhibited or advanced in its defense. It needs 
nothing more formidable to indicate its good char- 
acter for offices of usefulness. 

Prudence and circumspection are virtues becoming 



80 PHILOSOPHY OF FREEMASONRY. 

the dignity and character of a Mason, and he who 
judiciously regards and values their importance will 
be an honor to the title he bears of consistency to 
the profession he makes, and uphold the dignity 
of the institution with the honor it claims at his 
hands. 

" Whereby Masonry becomes the center of union, 
and the means of conciliating true friendship among 
persons that must have remained at a perpetual dis- 
tance." 

The beneficial advantages to be derived from the 
friendly relations consequently resulting through the 
conciliatory influences here referred to are maxims 
incontrovertible, and exercise a powerful control over 
the actions of men. But their influence and power 
can only be realized through a strict compliance and 
faithful regard to duty. A consistent adherence to 
the requirements of our obligations, in the recogni- 
tion of the fundamental principles governing the in- 
stitution, will alone secure that happy result, when, 
in the language of the charge, " Masonry becomes 
the center of union,", where true friendship exists, 
such as knows no dissembling; but whose salutary 
influences conciliate men who otherwise would have 
remained at a perpetual distance. 

To guard well the avenues to our Lodges, that 
none may be permitted to enter but " good men and 
true, men of honor and honesty," will alone secure 
this end, establish confidence, and strengthen the ties 
of friendship, as well as enable us more fully to prac- 
tically carry out the great end and purposes of the 



CONCERNING GOD AND RELIGION. 81 

institution, and make it truly a center of union — one 
that regards the sacredness of its compacts in the 
true intent and purpose of the laws governing the 
same. 

It must, therefore, be apparent to the mind of a 
considerate and reflecting Mason, that his obligations 
are of a most serious nature; that he has "volunta- 
rily, and of his own free-will and accord," assumed 
duties and responsibilities which require him to ob- 
serve and obey both " Divine and moral law ; " and 
the nature of these duties and responsibilities he can 
not, with impunity, disregard ; otherwise, he may set 
aside, as of no binding force upon him, the Great 
Light, the source from whence are drawn the pre- 
cepts and duties given him in charge to observe, and 
which also is to be the rule and guide of his faith 
and practice. 

If, in the incipient stage of his first entrance, the 
candidate is taught to acknowledge his belief in the 
Supreme Being, to regard Him with reverence, as 
due to His Holy Name, and in his progress the 
sacredness of the Divine Being is ever kept to his 
view, we can not perceive, then, how he can disregard 
so sacred an injunction without feeling a just con- 
demnation, in his own mind, of a remissness of duty. 
And yet, it is to our painful regret, that we too often 
witness a wanton and thoughtless digression and in- 
dulgence in profanity and other vices, perpetrated by 
Masons. 

In our rituals, in the second stage of our advance- 
ment, we sav that "speculative Masonry is so far 
6 



82 PHILOSOPHY OF FREEMASONRY. 

interwoven with religion, as to lay us under obliga- 
tions to pay that rational homage to Deity, which at 
once constitutes our duty and our happiness." Then, 
to indulge in irreverence must be irrational, and 
produce a contrary result. 

In the third stage of our advancement, which is 
the climax of our speculative system, we <^an more 
fully realize the force and power of this great truth, 
as to man's duty toward his Creator. Hence, our 
"Ancient Charges" have been wisely framed as to 
what constitutes the first great and important duty 
we are bound to recognize. 

Thence precede the moral duties which are to gov- 
ern us in our intercourse with each other, and, in 
like manner, toward our fellow-beings at large ; and 
the several architectural implements pertaining to our 
speculative system are intended to illustrate those 
duties, and impress them more firmly upon the mind. 
That we speculatively philosophize upon their ap- 
plicability to illustrate the virtues which are to dis- 
tinguish us for our uprightness, our love of order, 
our love of justice, and our conformity to an honor- 
able deportment. 

Thus we illustrate the obligatory duties a Mason 
owes by his " tenure," and if he " rightly under- 
stand the Art," and works agreeably to the rules 
prescribed thereby, he will honor his profession, and, 
with consistency, rationally enjoy the privileges it 
has conferred upon him. 



SECTION II. 



OF THE CIVIL MAGISTRATES, SUPREME AND 
SUBORDINATE. 

"A Mason is to be a peaceable subject to the civil powers, 
wherever he resides or works, and is never to be concerned 
in plots and conspiracies against the peace and welfare of the 
nation, nor to behave himself undutifully to inferior magis- 
trates ; for as Masonry hath been always injured by war, 
bloodshed, and confusion, so ancient kings and princes have 
been much disposed to encourage the craftsmen ; because of 
their peaceableness and loyalty, whereby they practically an- 
swered the cavils of their adversaries, and promoted the honor 
of the Fraternity, who ever flourished in times of peace. So that 
if a brother should be a rebel against the State, he is not to 
be countenanced in his rebellion, however he may be pitied as 
an unhappy man; and, if convicted of no other crime, though 
the loyal brotherhood must and ought to disown his rebellion, 
and give no umbrage or ground of political jealousy to the 
government for the time being, they can not expel him from 
the Lodge, and his relation to it remains indefeasible." — 
Ancient Charges. 

WITHIN the purviews of the preceding section 
of the charges are comprehended the duties 
which, as Masons, we are charged to observe, and of 

(83) 



84 PHILOSOPHY OF FEEEMASONRY. 

the respect we are to pay toward civil magistrates, 
supreme and subordinate; further, also, to abstain 
from all unlawful acts, whereby the peace and well- 
being of society may be interrupted ; and the reasons 
are likewise assigned therefor. In the first charge 
we are called to the consideration of "God and 
Religion;" in the second to Magistrates in civil 
authority, " supreme and subordinate." This refers 
to the rulers of our Government, and to those in sub- 
ordinate capacity, all of whom we are to recognize 
and honor, according to their respective stations. 

All lawful authority, by virtue of our charges, we 
are to recognize, and we can not contumaciously dis- 
regard the behests thereof, whether it be of a Divine 
or human nature, without being responsible for such 
digression, and reaping the consequences incurred 
through our want of a proper regard and obedience 
therefor. 

Magisterial prerogatives of human authority may 
at times, and often are abused — subverted to improper 
purposes; but we are, nevertheless, for the time be- 
ing, to yield obedience thereto, and seek our redress 
through lawful means. 

Divine authority defines what man's duties, in all 
his relations, are; and although justice, in this pres- 
ent state, may be tardy, and often perverted in her 
rightful designs, and we may thereby wrongfully suf- 
fer, yet her just demands will, in due time, be vindi- 
cated, and her lawful claims be established upon that 
principle of right justice demands. 

^ A Mason is to be a peaceable subject to the civil 



OF THE CIVIL MAGISTRATES. 85 

powers wherever he resides or works, and is never to 
be concerned in plots and conspiracies against the 
peace and welfare of the nation, nor to behave him- 
self nndutifully to inferior magistrates." 

Masons have, at all times, been charged to be 
peaceable and law-abiding subjects or citizens to the 
country wherein they may reside; to be engaged 
in the pursuit of some laudable vocation, through 
which means to obtain an honest livelihood for them- 
selves and for those who may be dependent upon 
them. Also, through frugality, to create a reserve 
for the infirmities of age, and for such reasonable 
contributions as may, at times, be required to aid the 
needy, for relief is a duty incumbent upon us, illus- 
trated in our Rituals. 

The precepts enjoined by our institution do not 
give countenance to idleness in any manner or form 
whatever, as the indulgence of such habits is repre- 
hensible, and in their influence lead to pernicious 
results. Man is placed here, in this sphere, for 
active usefulness. Every faculty of his nature is 
adapted to some capacity or other, and should be 
thus engaged. The mind, as an active faculty of his 
nature, is the medium controlling his actions, and its 
powers are accordingly exerted for good or evil, as it 
has been trained. When under the guidance of vir- 
tuous principles, and directed by proper influences, 
it elevates him in the scale of happiness, enlarges 
the boundaries of his operations, as well as develops 
the extent of his mental and physical resources for 
usefulness in the affairs of human life. It is only 



86 PHILOSOPHY OF FREEMASONRY. 

by habits of industry, formed by a systematic train- 
ing, whether physically or mentally applied, that our 
real powers display themselves, and the value of our 
labors become beneficially productive of usefulness. 

The salutary effects resulting from a proper regard 
paid to the considerations here set forth will be, in 
their tendency, to systematize us in the practical con- 
formity to good order and regularity of deportment. 
To encourage habits of industry and frugality, and 
to cultivate a spirit of benevolence, are examples pro- 
ductive of laudable emulation, as well as commend- 
able traits that go to establish our worth upon the 
real merits resulting from the proper application of 
our powers, whether mentally or physically engaged. 

Our time should be so apportioned, in its arrange- 
ment, as to devote a share for intellectual culture and 
improvement, as well as devoted to physical labors. 
Without improvement of the mind, the mere ac- 
cumulation of worldly gains afford but temporary 
gratifications, and which often partake more of the 
animal instincts than the rational enjoyments per- 
taining to man's higher and more noble nature. An 
enlightened and cultivated state of mind affords rec- 
reation and relieves the tedious cares and fatigues of 
bodily labor, for the joint cooperation of mental cul- 
ture and physical labors, when properly directed, con- 
stitute the elements which give value to man's worth. 

This world is but a seminary for our education 
and for our improvement, to prepare and fit us, 
while in it, for a higher sphere. We are, in our 
present state, but as an illustration of the Rough 



OF THE CIVIL MAGISTRATES. 87 

Ashler, upon whom the implements of the Grand 
Master Architect must be applied, to give it shape 
and proper form. Figuratively, the mind to be im- 
proved by cultivation for the proper enjoyment of 
the privileges He has conferred upon us. 

The trials of this life are the rods of affliction sent 
as chastisements for our purification, yet our limited 
capacity of vision does not enable us to understand 
them. What often may appear as inconsistent to us 
is productive of good for our interest and welfare in 
some manner or other. If we had not trials to en- 
dure, we could not appreciate the value of the favors 
surrounding us, and realize them as the beneficent 
bestowments of a kind Providence, destined for our 
good. 

The apportionment of our time is most beautifully 
illustrated by the symbolical application of the 
Twenty-Four Inch Gauge. By the illustrations 
drawn and conveyed through this instrument, in the 
division of its several parts, we are taught so to 
apply each, that a part may be devoted to labor, a 
part to the service of God, and a part to the kind 
offices of benevolence and relief. It is in our service 
to God that we employ our mental faculties, as they 
are the controlling medium governing the others, and 
as we progress in the attainment of light and knowl- 
edge, receive truth, and are consistent to the princi- 
ples taught thereby, so we proportionally enjoy the 
advantages to be derived through an enlightened 
mind, and are better fitted for the rational enjoy- 
ments flowing from the devotion of our services to 



86 PHILOSOPHY OF FREEMASONRY. 

by habits of industry, formed by a systematic train- 
ing, whether physically or mentally applied, that our 
real powers display themselves, and the value of our 
labors become beneficially productive of usefulness. 

The salutary effects resulting from a proper regard 
paid to the considerations here set forth will be, in 
their tendency, to systematize us in the practical con- 
formity to good order and regularity of deportment. 
To encourage habits of industry and frugality, and 
to cultivate a spirit of benevolence, are examples pro- 
ductive of laudable emulation, as well as commend- 
able traits that go to establish our worth upon the 
real merits resulting from the proper application of 
our powers, whether mentally or physically engaged. 

Our time should be so apportioned, in its arrange- 
ment, as to devote a share for intellectual culture and 
improvement, as well as devoted to physical labors. 
Without improvement of the mind, the mere ac- 
cumulation of worldly gains afford but temporary 
gratifications, and which often partake more of the 
animal instincts than the rational enjoyments per- 
taining to man's higher and more noble nature. An 
enlightened and cultivated state of mind affords rec- 
reation and relieves the tedious cares and fatigues of 
bodily labor, for the joint cooperation of mental cul- 
ture and physical labors, when properly directed, con- 
stitute the elements which give value to man's worth. 

This world is but a seminary for our education 
and for our improvement, to prepare and fit us, 
while in it, for a higher sphere. We are, in our 
present state, but as an illustration of the Rough 



OF THE CIVIL MAGISTRATES. 87 

Ashler, upon whom the implements of the Grand 
Master Architect must be applied, to give it shape 
and proper form. Figuratively, the mind to be im- 
proved by cultivation for the proper enjoyment of 
the privileges He has conferred upon us. 

The trials of this life are the rods of affliction sent 
as chastisements for our purification, yet our limited 
capacity of vision does not enable us to understand 
them. What often may appear as inconsistent to us 
is productive of good for our interest and welfare in 
some manner or other. If we had not trials to en- 
dure, we could not appreciate the value of the favors 
surrounding us, and realize them as the beneficent 
bestowments of a kind Providence, destined for our 
good. 

The apportionment of our time is most beautifully 
illustrated by the symbolical application of the 
Twenty-Four Inch Gauge. By the illustrations 
drawn and conveyed through this instrument, in the 
division of its several parts, we are taught so to 
apply each, that a part may be devoted to labor, a 
part to the service of God, and a part to the kind 
offices of benevolence and relief. It is in our service 
to God that we employ our mental faculties, as they 
are the controlling medium governing the others, and 
as we progress in the attainment of light and knowl- 
edge, receive truth, and are consistent to the princi- 
ples taught thereby, so we proportionally enjoy the 
advantages to be derived through an enlightened 
mind, and are better fitted for the rational enjoy- 
ments flowing from the devotion of our services to 



88 PHILOSOPHY OF FREEMASONRY. 

this beautiful trio illustrative of our labors, consti- 
tuting our true felicity. 

When we are thus engaged in these laudable pur- 
suits, we shall have but little inclination or desire to 
embark in plots and conspiracies. Our aim will be 
to promote peace, strengthen the ties of friendship, 
and thereby seek the attainment of human happi- 
ness. Regarding the welfare of others in connection 
with our own, our example will be laudable, our 
influence diffuse itself for good, and the effects of our 
labors bestowed in the dissemination of usefulness, 
through which others may be participants, as well as 
ourselves. 

Respect to civil authority, supreme and subordi- 
nate, has, at all times, been charged upon us, as 
Masons, to observe. Our own laws and regulations 
require a cheerful and willing acquiescence; for in 
obedience thereto lies the cement of our fellowship 
and the strength of our union. 

No dereliction of duty whatever would be regarded 
as more reprehensible, and subject us to more prompt 
discipline, than a spirit of contumacious insubordi- 
nation to our rulers. So rigidly strict are our re- 
quirements in that respect, that the least infringe- 
ment of our laws and regulations would be summarily 
dealt with. Being, therefore, for the stability of our 
own government, strictly enjoined to observe orderly 
obedience to our laws, and pay due respect to our 
rulers, it necessarily follows that we must, if consis- 
tent, adhere to the same in all other relations of 
interest, for the welfare of society at large. True 



OF THE CIVIL MAGISTRATES. 89 

Masons will always respect and observe these rules 
of order. Whatever grievances they may have to 
redress will always be sought through the aid of 
lawful and legitimate means, as all actions governed 
by proper motives will, in due time, receive their 
rightful considerations. 

" For as Masonry hath, at all times, been injured 
by wars, bloodshed, and confusion, so ancient kings 
and princes have been much disposed to encourage 
the Craftsmen ; because of their peaceableness and 
loyalty, whereby they practically answered the cavils 
of their adversaries, and promoted the honor of the 
Fraternity, who ever flourished in times of peace." 

If we consider the evils that affect the welfare and 
peace of our institution, we can truly say, that none 
have been more disastrous to its prosperity than 
wars, bloodshed, and confusion, which, from their 
nature, have, at all times, been most pernicious to 
its prosperity, as they are baneful elements, antago- 
nistical to the principles it inculcates, and ruinous to 
its dearest interests. Hence, wherever a spirit of 
enlightened tolerance has prevailed, favored by that 
influence, the institution has been under the foster- 
ing care and protection of rulers, and those in author- 
ity, whether kings or princes, who have ever given 
it their sanction, enjoyed its privileges, and thereby 
encouraged its assemblings, for its peaceable and 
law-abiding features. 

Peaceful in the principles it inculcates, and law- 
abiding in its attachments, the institution has ever 
been, and ever will continue to be, the consistent 



90 PHILOSOPHY QF FREEMASONRY. 

friend to good order, the benefactor of man, and the 
faithful ally to the stability of good government, as 
its general usefulness is thereby more fully diffused, 
and its purposes more practically carried out, regard- 
ing, as it does, the interest and welfare of mankind 
for good as the highest attainments to be sought. 

Whatever, then, is at variance with these princi- 
ples is not only injurious to the institution in regard 
to its usefulness, but detrimental to the best interests 
of society, subversive to the moral influences guiding 
our better natures, and only tending to confusion 
and anarchy. Such inharmonious material can meet 
no encouragement in a brotherhood embodying the 
sentiments of peace and good will to all mankind. 

A generous liberality we are taught to cultivate, 
and in all things cheerfully accord to others whatever 
may be justly due; not to be biased in mind, or 
swayed by prejudice; but exercise prudence in all 
matters, and judge with honesty of purpose. Gov- 
erned by such principles, our actions will speak for 
themselves, and our outward deportment be exem- 
plified by a course of uprightness and integrity, con- 
sistent to the principles required by our profession ; 
and as such, they will stand forth as the best evi- 
dence and the strongest argument to be adduced to 
silence the cavils of our adversaries and promote the 
welfare of the Fraternity in the advancement of its 
peaceful mission. 

Wherever a spirit of intolerant bigotry has pre- 
vailed, our institution has been made the marked 
object of its enmities. Anathemas have been hurled 



OF THE CIVIL MAGISTRATES. 91 

against it with all the force of blinded prejudice. 
Yet not always through ignorance, or a want of 
knowledge as to its usefulness and its benevolent de- 
signs ; but too often instigated through a demoniacal 
spirit of hatred. Yet it has always withstood the 
assaults and survived the attacks emanating from 
base motives, evil and unholy in their purposes, and 
maliciously mischievous in their intentions. 

It requires no strategy, no physical force, no dis- 
play of mental powers, nor hostile weapons of warfare, 
to defend its fortress from assault. Its self-sustain- 
ing principles of vitality make it invulnerable to the 
feeble attacks of blinded prejudice and stupid big- 
otry. Its power of strength and its stability lie in 
the actions of its own members, nurtured and sus- 
tained by them in the purity of its virtuous precepts. 
A living obedience in conformity to its just and rea- 
sonable requirements, faithfully adhered to, is its 
proper guarantee of safety. 

The exemplification of these principles, illustrated 
in our intercourse exoterically displayed, will be its 
shield of protection, and constitute a bulwark of de- 
fense more formidable in power than all that the 
skill of forensic argument can produce, silence the 
tongue of vituperation, overcome evil machinations, 
and ever secure it the support of enlightened and 
liberal minds. It is, therefore, the law-abiding and 
peaceful principles inculcated by the institution, that 
have given it sanction, and cause it, at all times, to 
command the fostering care of rulers supreme and 
magistrates, who have ever encouraged and honored 



94 PHILOSOPHY OF FREEMASONRY. 

to our human natures. To be good Masons, then, 
requires us to be good and law-abiding citizens, to 
honor and respect every one according to the position 
he may occupy, where self-respect is in conformity 
to good order and decorous deportment. 

Such, then, being the principles governing our own 
organization, we must necessarily be led to an ob- 
servance of the same in all our relations and lawful 
duties as citizens or subjects, under the form of gov- 
ernment in which we may reside, or to which we owe 
allegiance. 

Political sentiments, however greatly at variance 
they may find us, we have no control over in our 
Masonic capacity, nor can we sever ourselves from 
our Masonic obligations, however widely we may 
differ in this respect. Our Masonic duties are para- 
mount, while the former are matters of a private 
nature, affecting individual interest only, and with 
whom the responsibility for their derogation from 
duty must rest. For individual errors the Frater- 
nity is not responsible. 

In a collective capacity we can not give counte- 
nance or encouragement to a seditious or rebellious 
spirit, for that would be incompatible to the princi-' 
pies upon which the organization is founded, would at 
once mar the harmony of our union, and be a dis- 
turbing element to its stability. Yet, while we de- 
plore the outward errors of our misguided brethren, 
and deprecate their imprudent course of action, 
their Masonic relations remain with us indefeasible. 
Otherwise, our claims to universality would be a 



OF THE CIVIL MAGISTRATES. 95 

non-entity, and our title to Free and Accepted Ma- 
sons would be a meaningless misnomer. Masons, in 
their relations as such, can only be disciplined and 
punished for violation of their own laws and land- 
marks. And wherein they violate municipal or 
governmental laws, they place themselves without 
the pale of Masonic protection. Their claims there- 
by become only such as the common acts of human- 
ity lead us to extend. Yet, in this we are bound to 
respect the appeal of a brother, while we do not give 
countenance to what may be regarded as his error. 
Whatever we can do to mitigate his condition, with- 
out compromising our own honor, jeopardizing the 
duties we owe to our Government, we extend to him. 
And no true Mason will ever violate his pledge, or 
betray the confidence reposed in him. 

We are required to render respect to " civil mag- 
istrates, supreme and subordinate ; " to give no um- 
brage or ground for political jealousies or disturbance 
to Government; but, as peaceable citizens, render 
obedience to magisterial authority, work diligently, 
and live creditably. These are a part and parcel 
of the duties requisite to constitute a good Masonic 
character. Hence, it is upon such hypothesis only 
that men of all stations and ranks in life, governed 
by good and honorable motives, are found within the 
folds of our brotherhood. 

While Freemasonry is the steadfast patron and 
consistent friend to good order and a well-regulated 
system of Government, and, as one of its chief re- 
quirements, strictly enjoins it upon its members to 



96 PHILOSOPHY OF FKEEMASONKY. 

]ive in conformity of obedience to the laws of its own 
government, it does not adhere to, or give counte- 
nance to injustice or wrong inflicted, nor to any arbi- 
trary assumption of power or abuse of privileges. 

As an organization, it does not take part in mat- 
ters disconnected with its own internal and domestic 
relations. In this respect, it prudently refrains from 
all intermeddling in affairs which would tend to 
its confusion and lead to its ruin. It leaves the 
brotherhood in the enjoyment and exercise of privi- 
leges guaranteed by municipal and governmental 
laws. Whatever political wrongs or grievances they 
may have to redress, they seek to effect the same 
through means such as may seem to them as best, in 
common with others most prudent in pursuit, to at- 
tain the desired end. And this is proper. Justice 
and humanity demand it. For, were it otherwise, it 
would not be consistent to our teachings, but militate 
against man's most sacred and cherished rights, and 
be derogatory to the noblest principles of his manhood. 

The Creator has bestowed upon man certain rights 
and privileges, which no human power ought to de- 
prive him of, and to the deprivation of which he 
ought not tamely to submit. 

As an organization, we have already stated that 
Masonry does not take part in matters disconnected 
with its own relations. Being composed, as it is, 
of men of all nationalities and countries, it is cosmo- 
politan in its character. Hence its feasibility in 
that respect must preclude the possibility of its in- 
termeddling with matters which would give it a local 



OF THE CIVIL MAGISTRATES. 97 

or limited identity. Its operations are universal. 
Its field of labors embrace the circumference of our 
globe, and when shorn of this feature, it ceases to 
exist as a universal brotherhood. As an organiza- 
tion, then, in a collective capacity, we stand aloof, 
and take no part in any thing that would localize it 
in its character. 

Honor and probity. are distinguishing traits that 
should, and ever will, characterize good and true 
Masons, endear the relations by which they are uni- 
ted, and secure that mutual welfare conducive to the 
best interest of society in general. 

To God and Religion first, as the primary consid- 
erations; to our Government, obedience to its laws 
and respect to its rulers, supreme and subordinate, 
next. Within these charges are embraced the chief 
duties of a Mason. Obedience to the former will 
secure obedience and respect to the latter. Divine 
authority is the highest behest we are bound to obey, 
and when this authority is properly recognized, it 
leads us to respect human authority, when consistent 
to Divine and moral requirements. 

Insubordination, disrespect to lawful authority, 
wars, bloodshed, and confusion, have no affinities 
with the principles of Masonry. The basis upon 
which we stand is recognition of what is just, law- 
ful, and proper. Peaceable in our mission, we aim 
to do good, to promote man's welfare, and secure his 
interest in the attainment of the largest degree of 
human happiness ; and this constitutes the utilitarian 
feature of our system. 



98 PHILOSOPHY OF FKEEMASONRY. 

Hence, when engaged in these pursuits, we give 
no "umbrage of ground for political jealousies to 
government;" we leave no room for adversaries to 
disturb the peaceful labors of the Fraternity; but, 
as a loyal brotherhood, true and constant in duty to 
God, to ourselves, to our neighbors, to our Frater- 
nity, and to our country. 

Reverence God, respect religious duties, labor hon- 
estly, act charitably, live peaceably, be obedient to 
the laws and customs of the country wherein you 
reside, respect lawful magisterial authority, and thus 
the relations existing between us remain preserved 
in harmony, and our Fraternal fellowship uninter- 
rupted in the peaceful mission of its calling. 



SECTION III. 



>x*:< 



OF LODGES. 



"A Lodge is a place where Masons assemble and work: 
Hence, that assembly, or duly organized society of Masons, is 
called a Lodge, and every brother ought to belong to one, and 
to be subject to its by-laws and general regulations. It is 
either particular or general, and will be best understood by 
attending it, and by the regulations of the General or Grand 
Lodge hereunto annexed. In ancient times, no Master or 
Fellow could be absent from it, especially when warned to ap- 
pear at it, without incurring a severe censure, until it appeared 
to the Master and Wardens, that pure necessity hindered him. 

" The persons admitted members of a Lodge must be good 
and true men, free-born, and of mature and discreet age, no 
bondmen, no women, no immoral or scandalous men, but of 
good report.'' — Ancient Charges. 

OF LODGES. — This expression is understood in 
a twofold sense. Its application, in the first 
reference, alludes to the locality or place where Ma- 
sons meet, designated as their Hall or Lodge-room; 
and for which there is a particular description given 
as to its situation, and the internal arrangement 
thereof. In the second, its applicability refers to the 

(99) 



100 PHILOSOPHY OF FREEMASONRY. 

members, in an organized capacity; and it is in this 
sense we define what constitutes a Lodge. 

A Lodge consists of a certain number of breth- 
ren — " Free and Accepted Masons " — duly assembled, 
with the Holy Bible, Square, and Compasses, together 
with a Charter or Dispensation, empowering them to 
assemble and work, confer degrees, and transact such 
other matters as pertain to Masonic duties. And 
any thing short of the enumerated specifications can 
not constitute a lawfully organized Lodge of Free- 
masons. 

According to the traditions which have been trans- 
mitted to us, our ancient brethren were practical 
architects and builders; whereby they wrought and 
performed labors, both mentally and physically. 
Their labors were apportioned to them according to 
their proficiency and ability to execute. Each was 
assigned his part to perform. We are also informed 
that they were speculative, herein combining a two- 
fold character, that of operative and speculative. 
We, however, being but speculative or philosophical 
Masons, our labors partake more of mental than 
physical employments. They are mental, except so 
far as pertains to the Lodge, in the labors bestowed 
upon its ceremonies and the management of its affairs. 

But, however, to carry out the affinity existing 
between, and illustrate the analogy in the association 
of operative and speculative Masonry, the phrase- 
ology peculiar to the operative is still retained, 
wherein we metaphorically use the expression, and 
say of our Assemblings, that Masons meet to work. 



OF LODGES. 101 

Although their labors are not devoted to the erec- 
tion of structures and edifices, requiring the endur- 
ance of manual and physical toil ; yet their work 
consists in the application of mental employment, in 
the service and exercise of those faculties necessary 
to be engaged in the construction and erection of a 
moral edifice ; the purifying of our natures through 
cultivation of the mind, and training ourselves to the 
practice of those principles of correct habits, which 
free us from the trammels of vice in whatever form 
it may possess us, and whose elevating influences 
lead us in the paths of a virtuous, upright, and con- 
sistent course of life. And such are the labors per- 
taining to the speculative Mason, to which his men- 
tal faculties are called into requisition. 

Figuratively, the occupation of the operative is 
illustrated for the erection of a temple devoted to 
virtue and morality, wherein the innate qualities of 
mind and intellect are employed to develop their 
powers, for a display of usefulness, prepared and 
adapted to the more important duties incumbent on 
us in the social relations of life. Hence, it is in this 
sense of application we are taught to erect a moral 
temple, symbolically using the architectural and oper- 
ative implements of the builder in our speculative 
capacity. 

The material furnished for the construction of this 
moral edifice, and which constitutes the crowning 
ornaments of its beauty, as well as display the in- 
trinsic value of its usefulness, are quarried from the 
mine of infinite wisdom, the repository of human 



102 PHILOSOPHY OF FREEMASONRY. 

happiness; and they consist in exemplification of 
the virtues of Faith, Hope, and Charity, practice 
of the tenets of Brotherly Love, Eelief, and Truth, 
and the considerations due to the cardinal virtues of 
Temperance, Fortitude, Prudence, and Justice. With- 
in these qualities are comprehended the material 
which we, as speculative Masons, philosophize upon, 
to bring into service those requirements for the ben- 
efit and improvement of our present state of being. 

"A Lodge is a place where Masons assemble to 
work. Hence, then, that assemblage, or duly organ- 
ized society of Masons, is called a Lodge, and every 
brother ought to belong to one, and be subject to its 
by-laws and general regulations." 

Here we are informed of what a Lodge consists, 
and also that it is the duty of every brother to belong 
to one, be subject to its by-laws and general regula- 
tions ; otherwise, he does not add his share of labor, 
in service, to the Lodge, nor contribute to the support 
of its funds, a duty which every Mason owes to per- 
form, for the well-being and prosperity of the same. 

A Lodge, in a Masonic sense, as already observed, 
is understood to be an association of Masons, legally 
constituted under a particular organization. The 
place of its meeting is designated as its Hall or 
Lodge-room (or, as we otherwise think, should be 
more properly defined to be its sanctuary), where it 
assembles to transact its affairs, and inculcate those 
duties, both religious and moral, which it requires to 
be observed, to our Creator, toward each other, and 
our fellow-beings in general. 



OF LODGES. 103 

The unemployed moments of a Lodge should be 
occupied by the Master, or some competent brother, 
in a short lecture or essay, bearing upon the several 
points of duties devolving upon the members thereof. 
Such a system would be profitable to its prosperity, 
and add to the interests of the Fraternity. 

It would not only be in this respect that its im- 
portance and healthy influence would be felt; but 
the advantages to be derived from such a system, 
the great benefits resulting from it, in its tendency, 
would be to incite a spirit of laudable emulation 
among the members of a Lodge, awakening a lively 
interest as to the true value of the association, and 
stimulate them with an increased desire for the acqui- 
sition of knowledge. A more active and lively zeal 
would display itself, in a desire for cultivation and 
improvement of the mind, all of which would re- 
sult in a larger amount of Masonic intelligence to 
enrich the intellectual storehouse, and make reflecting 
Masons comprehend more fully the great importance 
of understanding the true philosophy and character 
of speculative Masonry ; and thus Masons would be- 
come more valuable to each other in their character 
as such, regard their obligations wifeb greater fidelity, 
practically illustrating the beauties of its system 
through a consistent and upright course of action, 
displaying the beauties of its external work. 

To faithfully observe the Masonic requirements, 
and discharge their duties, a Mason ought to be affil- 
iated with some Lodge, as its influence animates him 
to more active usefulness in its labors, and keeps 



104 PHILOSOPHY OF FREEMASONRY. 

alive within him that interest in the welfare of the 
Fraternity which every good Mason ought to possess. 
And unless he is so connected, he can not partici- 
pate in its privileges, nor enjoy its benefits; and 
thus he fails in the general discharge of duties in- 
cumbent upon him, and debars himself from privi- 
leges and advantages he ought otherwise to engage 
in. He bears the title of a " Free and Accepted Ma- 
son ; " but does not discharge the duties of one. 

Yet, although his non-affiliation does not lessen 
the force of any of his Masonic responsibilities, nor 
release him from the discharge of any of the duties 
pertaining thereto, for he still remains amenable and 
is subject to Masonic jurisdiction and discipline, 
whenever it is deemed as a necessity to exercise the 
same. Hence, non-affiliation does not leave a Mason 
beyond the influence of its requirements, being 
" Free and Accepted ; " but the term, properly un- 
derstood, is not applied to the neglect of its inter- 
ests or of the privileges it confers. 

" Free " applies more directly to the voluntary 
condition upon which a candidate offers himself to 
constitute him, in the proper sense, worthy of being 
" accepted." Hence, the true application of the ex- 
pression " Free and Accepted." 

Every Lodge must possess a fund for the purpose 
of defraying its necessary expenses, and also for the 
relief of such applications as may at times be made 
upon it for the needy. This fund is derived from 
the making of Masons and the annual contributions 
received from its members. Non-affiliating Masons, 



OF LODGES. 105 

then, failing to contribute their quota to keep up 
the funds of a Lodge, lessen, to that extent, its abil- 
ity for usefulness in affording relief to their less for- 
tunate brethren and others having just and proper 
claims upon them. A Mason, therefore, who rightly 
understands the nature of his obligations, can not 
lightly regard the relation in which he stands toward 
a Lodge. 

" A Lodge is either particular or general, and will 
be best understood by attending it, and by the reg- 
ulations of the General, or Grand Lodge, hereunto 
annexed." 

The theory of the principles here laid down are, 
iu their nature, correct. We can only understand a 
Lodge by attending it ; that is, to possess a knowl- 
edge of its internal work, which displays itself in 
our outward actions. A proper understanding of its 
esoteric labors, systematically illustrated, can, there- 
fore, only be gained and possessed by personal at- 
tendance on its meetings. 

Lodges are Supreme and Subordinate, and it is 
from the Supreme or Grand Lodge that subordinates 
derive their existence, and to them they likewise 
owe their allegiance. 

In former times, any indefinite number of Masons, 
not less than three, however, could meet, form, and 
open a Lodge. This privilege they possessed as a 
right inherent within themselves, and therein confer 
degrees. Such Lodges were special in their features, 
and independent within themselves, owing no alle- 
giance to any higher authority. But in their hide- 



106 PHILOSOPHY OF FREEMASONRY. 

pendent capacity, they could transact no business 
affecting the Fraternity at large, nor confer any de- 
gree excepting that of Entered Apprentice. 

The Fraternity, however, in those primitive times 
were assembled at quarterly and annual communica- 
tions, where all Masons residing or working within 
a reasonable distance were, by summons or warning, 
required to attend, and where a Grand Master was 
chosen for the time being. This summons or warn- 
ing was obliged to be respected, and for the obvious 
reason that aU were interested in the transactions of 
these "assemblies/' and should be present at their 
deliberations. The degrees of Fellow Craft and Mas- 
ter Mason were only conferred at these Quarterly As- 
semblings of the Craft. 

But since the organization of Grand Lodges, sub- 
ordinates derive their authority from them, and 
therefore become particular Lodges, established in a 
permanent locality, which can not be changed with- 
out the permission of the Grand Lodge to remove, 
and approval of the new locality selected, or by the 
Grand Master during its recess. 

"General Assemblies" of Masons were quarterly 
or annually convened, for the purpose of transacting 
such matters as were intended for the general welfare 
of the Fraternity at large. And from these " Assem- 
blies " proceeded the organization of Grand Lodges, 
since the formation of which, all subordinates must 
receive their authority from, and be under the imme- 
diate jurisdiction of such grand bodies, constituting 
them legally authorized working Lodges. 



OF LODGES. 107 

"In ancient times no Master or Fellow could be 
absent from it (the General Assembly), especially 
when warned to appear, without incurring a severe 
censure, until it appeared to the Master and Wardens, 
that pure necessity hindered him. ,, 

From this we have the positive authority that it 
was obligatory on all Masters and Fellows to attend 
these quarterly or annual " Assemblies w when warned 
to appear; and the failure to attend, by disregard of 
the warning, was deemed an offense highly reprehen- 
sible, and the penalty for the offense subjected the 
delinquent member to incur a severe censure, until 
it appeared to the Master and Wardens that pure ne- 
cessity hindered him. From the tenor of the clause 
it would also seem that his presence did not necessa- 
rily depend upon a summons or warning, for his 
obligations made it a duty to attend ; but that a sum- 
mons or warning could not be disregarded without 
an ample and satisfactory reason assigned, that the 
Master and Wardens might know that pure necessity 
alone prevented his attendance. 

A mere matter of inconvenience, therefore, pro- 
ceeding, perhaps, from carelessness or indifference on 
the part of a brother, could offer no apology for his 
want of respect to obey the behests of a summons, 
nor be deemed of sufficient importance to justify his 
absence ; but the reason assigned must be established 
upon some good and substantial grounds. And this 
requirement, if adhered to, holds good in our Lodges 
at the present, as well as at former times. And the 
reasons to be assigned therefor are obvious to evry re- 



108 PHILOSOPHY OF FREEMASONRY. 

fleeting Mason who properly regards the interest and 
welfare of the Fraternity, which ought, at all times, 
be a matter of earnest consideration with him. 

These " Assemblies " being held for the general 
welfare of the Craft, there being at that time no su- 
pervising jurisdiction over Lodges, each acting inde- 
pendently within themselves, it was, therefore, more 
preeminently necessary that the warning issued there- 
from should be implicitly obeyed; the nature of 
our organization also being such that obedience must 
be observed in all its requirements. The warnings 
were not only issued to Masters and Fellows; but 
likewise to Apprentices, who also took part in their 
proceedings ; and of whom also the greater part of 
the Craft was composed. 

In former times the Master's Degree was not con- 
ferred indiscriminately, as at present. It was con- 
ferred only upon a brother who was Master of a 
Lodge ; for, by the regulations of the old charges, it 
was only necessary to possess the Degree of Fellow 
Craft to constitute a brother eligible for the office of 
Warden or Master of a Lodge. Hence, therefore, 
we infer therefrom, that no one received the Degree 
of Master until he became Master of a Lodge. 

Grand Lodges being our highest tribunals, hold 
jurisdiction over all subordinates within the limits 
of the Government, State, or Territory in which they 
are located. Their authority is coextensive there- 
with. All, however, are governed by our "Ancient 
Charges," held as the germ embodying the constit- 
uent elements embraced within the written land- 



OF LODGES. 109 

mirks of the Order, and which are regarded by 
tliem with the most scrupulous veneration, as they 
are the groundwork upon which their own Consti- 
tutions and Laws are framed. 

No Grand Lodge would presume to make innova- 
tions upon those time-honored instruments, as the 
act would be deemed an infringement, to most 
justly call forth the prompt disapprobation of all 
lawfully organized bodies of Masons, and place 
the innovators without the pale of Masonic inter- 
course. 

The Grand bodies ^are the equilibrium by which 
those "Ancient Charges" and customs of the Frater- 
nity are perpetuated, and, through them, are handed 
down to all coming generations. They are the nu- 
cleus around which the lesser satellites revolve, and 
from them receive their light. Hence, their well 
guarded vigilance in preserving unimpaired those 
most excellent regulations, which constitute our uni- 
versality and preservation in the harmony of our 
relations. 

As a parent, ever watchful over the well-being of 
its offspring, constantly regardful of its welfare, so is 
the overseeing supervision of these Grand bodies, 
with equal care, constantly manifested in guarding 
the interests of their subordinates, that no encroach- 
ments be made upon the rights of each other, that 
no violation whatever of any law or rule governing 
them be permitted. 

" The persons admitted members of a Lodge must 
be good and true men, free-born, of mature and dis- 



110 PHILOSOPHY OF FREEMASONRY. 

creet age, no bondmen, no women, no immoral or 
scandalous men, but of good report." 

These are the qualifications a candidate must bring, 
as they are the essentials requisite, and are necessary 
to make him acceptable for admission into our Fra- 
ternity; and nothing short thereof can, in lawful 
observance, constitute him as one suitably qualified 
for the reception of those principles of virtue and 
morality inculcated in the ceremonies he is required 
to engage in. 

To be actuated, through sincere motives, with the 
desire for doing good, is commendable in itself and 
praiseworthy in nobleness of character. It begets a 
benevolence of disposition, enlarges the affections, 
and stimulates them to the performance of generous 
actions, and makes man desirous of being a bene- 
factor to his fellow-man. These qualities are the 
genuine ingredients that constitute the "good and 
true man." Hence, to be a Mason in the true sense 
of the term and in the spirit of its meaning, the ap- 
plicant must be possessed of these meritorious qual- 
ities. He must be a "good and true man: " good in 
the possession of those benevolent principles which 
flow from kind and charitable affections, and true 
because honor and fidelity are the associates that dis- 
tinguish a "True man," establish his character for 
fidelity of confidence reposed, and sincerity of pur- 
pose governing his actions. Such are the sentiments 
influencing the "good and true man;" and are the 
insignia that mark him for his "worth and merit." 

Sincerity of purpose, guided by an honorable de- 



OF LODGES. Ill 

sire to gain light and knowledge, is the laudable 
consideration a candidate offers as the terms of his 
acceptance. And upon this his usefulness will de- 
pend, and display itself in proportion as his mind 
receives instruction and becomes enlightened to the 
beauties of those truths, the illustration of which will 
enable him to distinguish between virtue and vice; 
and that the pursuit of the former is the only true 
source to afford rational enjoyments and secure sub- 
stantial happiness ; while the latter leads to contrary 
results. Hence, then, how necessary that we regard 
the considerations as here put forth, that no im- 
proper material be placed in the temple, through 
which the harmony of its fellowship be disturbed by 
discordant elements, and confusion thereby interrupt 
the peaceful labors of the Craft. 

Man's natural desire is to seek happiness, and he 
will attain it in proportion as he cultivates virtuous 
habits, and lives in obedience and conformity to their 
just and rational requirements. Although more or 
less depraved, through his fallen state, yet his calmer 
moments given to reflection often check his career, 
and cause him to regret the imprudent acts resulting 
from his own weak nature. Hence, he needs to be 
surrounded by such associations, and guarded by 
such influences, as will afford him the support nec- 
essary to guard against and resist the vices antago- 
nistical to his peace and happiness. And none but 
a good men and true" can be to him an JEgis of 
protection. 

"Free-born, and of mature age and discretion, no 



112 PHILOSOPHY OF FKEEMASONRY. 

bondmen, no women, no immoral or scandalous men, 
but of good report." 

"Free-born."* Descended from parentage enjoy- 
ing the freedom and prerogatives of denizens ; amen- 
able only to such laws and regulations as the con- 
ventional interests and welfare of community and 
government require. 

According to our laws, no one can be admitted 
into our Fraternity who is born in a state of in- 
thrallment, or who may be in bondage; the prohi- 
bition of which constitutes one of those landmarks of 
the Order embracing a feature which preserve it 
from falling into the hands of those who, by circum- 
stance, are debarred the exercise of their own free- 
dom in the privileges inherent to a state of citizen- 
ship. 

An applicant seeking admission, and desiring the 
privileges of Masonry, comes of his " own free-will 
and accord." This privilege, then, he can not pos- 
sess upon the hypothesis of his own free-will, if he 
enjoys no such prerogative. His condition being 
one of vassalage, his associations, therefore, can not 
be in harmony with the obligations he is required 
to assume, consequently they are insuperable barriers 
to his admission. 

. - 

* We extract the following from the " Most Ancient Charges " 
governing the Fraternity: "And that the apprentice be free- 
born, and of limbs whole, as a man ought to be, and no bas- 
tard." We have no comments to make in reference to this 
latter clause ; but presume it would hardly be exacted at this 
period. 



OF LODGES. 113 

"Of mature and discreet age." A mature and 
discreet age may not always depend upon the years 
to which one may have arrived. Some minds will 
be more matured and exercise more discretion at the 
age of eighteen than others at twenty-five ; * but it 
is necessary and proper that we have some data to 
be governed by. Consequently, whatever age a 
country or government may establish as a proper 
one to exercise the rights pertaining to years of ma- 
turity, are those established by us. 

One of minor years stands somewhat in this rela- 
tion: not having arrived at mature age, which con- 
stitutes his right to act for himself, he being still 
under parental authority, that holds him in a depend- 
ent position, and, therefore, he can not use that dis- 
cretion and exercise of right guaranteed by the years 
of maturity. The debarment, however, in this case, 
may be removed by the prerogative inherent in Grand 
Masters, who may, in the exercise of the privileges 
of their power, grant dispensations to confer the de- 
grees upon a minor who may have arrived at suffi- 
cient years of discretion as to qualify him a suitable 
person for the privileges of the Order. And this 
prerogative Masonically constitutes him " Free," and 
if found worthy and qualified in all other respects, 
he would be " Accepted," subject to the ballot. 

*In the General Regulations, compiled A. D. 1720, Regula- 
tion IV says: "No Lodge shall make more than five new 
brethren at one time, nor any man under the age of twenty- 
five, who must also be his own master, unless by dispensation 
of the Grand Master or his deputy." 
8 



114 PHILOSOPHY OF FREEMASONRY. 

The age of a man will constitute no disqualifica- 
tion to his admission into the Fraternity, provided 
he is in possession of the physical requirements, and 
in the sound enjoyment of the faculties of his minpl. 
Hence, we place no limit as to the number of years, 
where the applicant retains the vigor of his intellect. 

"No bondmen." A bondman is one who owes 
servitude to another. Although he may not be born 
in a state of bondage, yet his condition is of a servile 
nature, and his restrained will, controlled by others, 
disqualifies him for the duties we require. 

Being a bondman, then, whereby, he owes servi- 
tude to another, he does not exercise and enjoy that 
freedom which leaves him untrammeled in the priv- 
ileges of his own time. He stands, in that connec- 
tion, as property, and can not, therefore, under this 
restraint, with a " free-will," engage and participate 
in those labors which require voluntary action, unre- 
strained by the will and power of others. Hence, 
he can not come in the term of "Free," and be 
"Accepted" as such. 

Freedom, Fervency, and Zeal, are the traits to dis- 
tinguish an industrious and faithful Apprentice. 
Hence, to practically exemplify these virtues, he 
must be free in the exercise and enjoyment of those 
rights which allow him the privileges of citizenship, 
amenable only to the laws and regulations estab- 
lished for the general interests of society, and the 
securement of protection in personal rights and priv- 
ileges. 

"No women." Woman can not become a partic- 



OF LODGES. 115 

ipant in our labors ; and it is proper to be so. Our 
institution being originally operative in its nature, 
its labors were, therefore, entirely unadapted to her 
sphere. Hence, as we preserve the peculiarities of 
the operative features of the institution in other 
respects, we must necessarily also observe the same, 
in our present capacity, in this respect. 

While our laws strictly prohibit such a proceed- 
ing, yet there is no object that holds a stronger re- 
gard, or that has a more powerful claim upon a 
Mason, than the just consideration and respect due 
to woman. 

Although excluded the privileges of our associa- 
tion for good and obvious reasons, yet, in her sphere, 
she stands as the messenger through which a large 
share of our usefulness is diffused, and will ever re- 
main the ministering angel through which we bestow 
our relief to the w T ants of others. Hence, then, her 
labors join us in the performance of such work as is 
most consistent to her position and her calling. 

" No immoral or scandalous men." If, in the 
charge at the head of this subject, we are instructed 
as to what character of men we are to admit into 
the Fraternity, we are also, from the same source, 
informed as to what kind we are not to admit, — 
" Immoral or scandalous." Here are two different 
grades of unfitness defined; and the mildest of which 
totally unfits one addicted thereto for reception into 
the Fraternity. 

An immoral man is one who is inconsistent to 
rectitude, and who acts contrary to the convictions 



116 PHILOSOPHY OF FREEMASONRY. 

of moral duty, disregardful of their obligations. A 
man who indulges in any vice of an immoral nature, 
whether it be profanity, intemperance, a disregard 
to truth or justice, is immoral in such practices. 

A scandalous man is one who not only indulges in 
vice, but who shamefully, in defiance of all decency, 
openly gives oifense, disgraceful and degrading in 
character; wantonly depraved, and destitute of self- 
respect for himself or others. 

How unnatural, and how inconsistent to every 
principle of virtue and honor, would be the introduc- 
tion of such material into the precincts of a Lodge ; 
where we stand upon our characters for honor as the 
test of our declarations ; where we have spread before 
us, in our center, the open volume of Divine Truth ; 
where we are taught that our first duty is to invoke 
the blessing of Deity upon our work, and to prosper 
the labor of our hands ; where every principle of 
moral virtue is inculcated, through the most beauti- 
ful and impressive system of illustration conceivable 
to the human mind, to rivet them upon the heart; 
and where cherished affections should be cultivated, 
based upon a fraternal equality, for our " worth and 
merit." 

Men unsuited to such associations would feel no 
charms, no affinities where the purest principles of a 
virtuous life are taught. They bear no "good re- 
port." The sound of their coming would be like the 
death-knell to the " Good and True Mason." 



SECTION IV. 



>XKc 



OF MASTERS, WARDENS, FELLOWS, AND APPREN- 
TICES. 

" All preferment among Masons is grounded upon real worth 
and personal merit only ; that so the lords may be well served, 
the brethren not put to shame, nor the Royal Craft despised : 
Therefore, no Master or Warden is chosen by seniority, but 
for his merit. It is impossible to describe these things in 
writing, and every brother must attend in his place, and learn 
them in a way peculiar to this Fraternity : Only candidates 
may know, that no Master should take an Apprentice, unless 
he has sufficient employment for him, and unless he be a per- 
fect youth, having no maim or defect in his body, that may 
render him incapable of learning the art of serving his Mas- 
ter's lord, and of being made a brother, and then a Fellow 
Craft in due time, even after he has served such a term of 
years as the custom of the country directs; and that he should 
be descended of honest parents; that so, when otherwise 
qualified, he may arrive to the honor of being the Warden, and 
then the Master of the Lodge, the Grand Warden, and at length 
the Grand Master of all the Lodges, according to his merit. 

l, No brother can be a Warden until he has passed the part 
of a Fellow Craft; nor a Master until he has acted as a War- 
den, nor Grand Warden until he has been Master of a Lodge, 
nor Grand Master unless he has been a Fellow Craft before 

(117) 



118 PHILOSOPHY OF FKEEMASONEY. 

his election, who is also to be nobly born, or a gentleman of 
the best fashion, or some eminent scholar, or some curious 
architect, or other artist, descended of honest parents, and 
who is of singular great merit in the opinion of the Lodges. 
And for the better and easier, and more honorable discharge 
of his office, the Grand Master has power to choose his own 
Deputy Grand Master, who must be then, or must have been 
formerly, the Master of a particular Lodge, and has the priv- 
ilege of acting whatever the Grand Master, his principal, 
should act, unless the said principal be present, or interpose 
his authority by a letter. 

"These rulers and governors, supreme and subordinate, of 
the Ancient Lodge, are to be obeyed in their respective sta- 
tions by all the brethren, according to the old charges and 
regulations, with all humility, reverence, love, and alacrity." — 
Ancient Charges. 

THIS charge treats of the duties of " Masters, 
Wardens, Fellows, and Apprentices ; " and within 
it are set forth the several qualities which form the 
basis that constitute the preferment that is to dis- 
tinguish them for their worth to merit eminence. 
It also defines the degrees a brother must possess as 
necessary for certain stations, and of the offices he is 
required to fill as qualifications for still higher ones, 
and that they are to be respected and obeyed in 
whatever station or place they may be called to oc- 
cupy. It also, further, describes that class of Masons 
from which Grand Masters ought to be selected — to 
be distinguished for that eminence of "worth and 
merit " which form the peculiar qualifications neces- 
sary to constitute their " singular great merit in the 
opinion of the Lodges." 

u All preferment among Masons is grounded upon 



OF MASTERS, WARDENS, ETC. 119 

real worth and personal merit only ; so that the 
lords may be well served, the brethren not put to 
shame, nor the Royal Craft despised." 

In the foregoing quotation is comprehended the 
fundamental qualifications which form the ground- 
work, as the basis of what consists the essential ele- 
ments requisite to constitute eminence among the 
Craft. According to the theory here given, " per- 
sonal worth and merit" are the considerations speci- 
fied as necessary to attain so desirable and honorable 
a distinction ; and the reasons assigned therefor are, 
ft that the lords may be well served, the brethren not 
put to shame, nor the Royal Craft despised." Such 
is the language of the text, and upon which prefer- 
ment can only be truly made. 

These, then, are the considerations given, and, as 
such, they claim our serious attention, as the re- 
quirements thereof are of the utmost importance to 
the Craft, to insure its general welfare and prosper- 
ity, and commend it to the respect to be secured 
through the " worth and merit " of its members. 

The pathway is open to all; and every Mason 
ought to be so imbued with a laudable desire to gain, 
through his labors, that knowledge which will secure 
creaditable distinction in whatever position he may 
be called to occupy. 

If we regard the importance of true worth in all 
its bearings, to understand its import and the real 
value thereof, we must consider it as comprehend- 
ing reason enlightened by intelligence, eminence 
of character distinguished for the value of its use- 



120 PHILOSOPHY OP FREEMASONRY. 

fulness, stability of mind in the exercise of judg- 
ment, unswerving integrity in the discharge of 
duties, and decision of purpose in the pursuit of an 
object. These are the important qualifications to be 
possessed. They are the standard of true worth, 
and, as such, are necessary to the well-being and the 
judicious administration pertaining to the interest 
of those over whose affairs we exercise control ; and 
it is in the possession of these several qualifications 
that that merit consists which secures to us the re- 
spectful consideration of the brethren, and, as such, 
upholds the dignity of the Fraternity with true no- 
bleness and honor, establishing our worth to carry 
out its purposes. 

If the qualifications, as here set forth, were, in all 
instances, observed and strictly adhered to, we would 
then be governed by those enjoying the advantages 
of skill and ability, and who, through their knowl- 
edge, would honor their position, and occupy their 
stations with that distinguished merit which alone 
secures respectful obedience from those over whom 
they hold authority. Obedience to superiors, and 
just respect to equals, are injunctions strongly im- 
pressed upon the mind of Masons; and a proper 
want of consideration therefor brings upon us the 
just, and merited reproof due to our offense. 

A Lodge can not be harmonious in feeling, united 
in action, or prosperous in its labors, unless the 
rulers thereof be such, in deportment and ability, as 
to command the united respect and gain the affec- 
tions of its members. The personal (t merit " upon 



OF MASTERS, WARDENS, ETC. 121 

which its prosperity is based, must display itself in 
the knowledge of its officers, for their ability to gov- 
ern its affairs, their skill and adaptation to impart 
instruction and illustrate the science of its rituals 
with impressive effect. These abilities will secure a 
just commendation, produce a lively interest, and 
inspire a commendable spirit of emulation within 
the brotherhood. 

Our system, in its speculative aspect, is a school 
of instruction, cultivation, and refinement, where so- 
cial relations are to be engaged in ; for mutual ben- 
efit and friendly associations stand as a marked fea- 
ture in its relations, tending to our improvement and 
advancement in intellectual, moral, and virtuous 
growth, as we profit by the instruction we receive. 

Our personal " worth " is measured by the influ- 
ence we wield in society, and is estimated, accord- 
ingly, as our efforts are directed in channels for use- 
fulness or otherwise. Every individual, whatever 
his position may be, has an influence which he exer- 
cises to some extent or other; and as it is applied 
and operates for good, so far his personal " worth " 
is beneficial to society, in contributing to its welfare, 
and thereby merits its respect. 

The power and value of our abilities for useful- 
ness become proportionally extended and enlarged 
in their sphere of operation as we cultivate virtuous 
principles, and exemplify them in our daily inter- 
course with our fellow-beings. -And as the cultiva- 
tion of virtuous principles is encouraged by us, and 
constitutes the jewels of our profession, comprehended 



122 PHILOSOPHY OF FREEMASONRY. 

within the " Tenets " and "Cardinal Virtues " of our 
Order, so ought we, as Masons, endeavor to live in 
conformity to a virtuous life, and make the illustra- 
tions they exemplify, particularly the distinguishing 
"merits" to mark our personal " worth," as being 
consistent with our profession. Our practice must 
conform to our precepts, if we desire to be noted for 
our consistency to the principles they inculcate. 

Personal worth is to be distinguished by our in- 
tegrity and our exemplary deportment, in a faithful 
conformity to correct and virtuous actions, imbued 
with the attributes of a benevolent disposition, ever 
solicitous for the happiness of others, as well as our- 
selves. And as we conform to virtuous principles, 
cultivate and enlarge a generous and humane dispo- 
sition, so we become more liberal in sentiment, and 
ourselves, in return, receive the kind solicitations 
and feeling sympathies of our fellow-beings, produc- 
ing a kindred geniality of affection, strengthening 
the ties of our fellowship. 

These are the proper desiderata by which all 
Masonic associations ought to be influenced; and 
are the only correct ones; upon which alone can be 
truly established that unanimity of action which dis- 
plays the value of their usefulness, conducing to 
their prosperity, and imparting vitality to their la- 
bors; and which alone can be effectual through the 
harmonious operations of their members. Governed 
by such principles, we may regard our labors as 
crowned with success. 

Preferment founded upon meritorious worth will, 



OF MASTERS, WARDENS, ETC. 123 

at all times, secure its proper regard and just con- 
sideration, strengthen the bonds of our union, make 
our labors more efficacious, and their good influences 
more generally diffused and salutary in their effects. 

All preferment, therefore, established upon meri- 
torious worth, in its value, enhances our interest, 
imbues us with commendable desires, makes our 
actions honorable, and infuses emulation in a healthy 
nobleness of purpose, inspires within us a zeal to 
excel in that laudable ambition and honest rivalry 
which ought, at all times, to distinguish Masons in 
their labors, as to who can "best work and best 
agree" as to the considerations to influence us as 
the highest aim of all Masonic aspirations. 

When our regulations, then, in accordance to their 
requirements, are observed and fully carried out, the 
preferment is made upon the "personal worth and 
merit" of the aspirant to Masonic honors; for they, 
being the essential qualifications, are the distinguish- 
ing marks to characterize those who desire eminence 
in the Fraternity; and those only distinguished by 
such traits of character can properly sustain position 
with becoming dignity, command respect, and wield 
their influence for its well-being, harmony, and gen- 
eral prosperity. 

So peculiar is our organization in its structure, 
that it ought to be governed by the ablest material 
within its sphere to command, it being of that uni- 
versal nature, in its character, as to claim men of all 
countries and nations. JSone, therefore, but the most 
liberal in mind, enlarged in ability of comprehension, 



124 PHILOSOPHY OF FREEMASONRY. 

well stored with a knowledge of its peculiar features, 
are able to fully perform the duties and assume the 
responsibilities required by it. 

From this we may also learn, that it is not in the 
mere dint of a retentive memory, simply to possess a 
knowledge of th# forms and ceremonies peculiar to 
our system, and be able to recite our rituals, that 
consist the important qualifications to constitute a 
skillful and successful officer in a Lodge. Yet, while 
these things are all necessary and proper, there are still 
further considerations to be regarded ; not of equal, 
but of far greater importance in their bearing upon 
the general welfare of the Fraternity. Every well 
informed Mason can understand that this is so. 

An officer should possess a liberal degree of Ma- 
sonic intelligence. He should have a knowledge of 
the customs and usages governing the Fraternity. 
He should possess ability to discharge the duties of 
his station in a manner becoming to dignity of char- 
acter, to command respect, whereby to prevent con- 
fusion among the Craft. He should likewise possess 
the ability to convey instruction, with a spirit of 
impressiveness and force of character ; vividly illus- 
trate his subject with animated power, to impress 
the desired effect j and through which abilities his 
labors are directed to secure the end he seeks to 
accomplish. 

We have known officers who could run over the 
ritualistic portion of their work with a wonderful 
degree of celerity, and were called, by way of dis- 
tinction, bright Masons, and yet were so ignorant 



OF MASTERS, WARDENS, ETC. 125 

of what they illustrated, that they were unable to 
assign an intelligent reason for what they imparted 
to the initiate, outside of what they had themselves 
acquired by routine of instruction. Such distinction, 
however, ought not to be understood as entitled to 
any very meritorious worth ; for it does not come up 
to the standard of an intelligent and well informed 
Mason, bright as he may be in the intuitive ritual. 

" So that the lords may be well served, the 
brethren not put to shame, nor the Royal Craft de- 
spised." 

Obedience to duty will inure in fidelity of service 
to our superiors in station, or in whatever sphere we 
may otherwise operate. It will gain the approval 
of those whom we serve, reward our efforts of devo- 
tion, and leave no ground for reflection to cause 
shame and mortification to our brethren, thereby to 
bring disrepute upon the Fraternity. 

Scandal is a reproach, of which we must bear, in 
some measure, more or less of, through the impro- 
prieties and misdoings of others too often allied with 
us. The outer world is too much disposed to an 
uncharitable and selfish feeling of ungenerousness in 
discrimination. Hence, the consistent and upright 
brother has often to endure the mortifications and 
regrets resulting from the irregularities and fallacies 
of others. The Craft suffer thereby, and are brought 
into disrepute. Hence, then, brethren should live 
creditably, work honestly, and serve their Master 
with Fidelity, who, Masonically, in a speculative 
sense, is the lord whom they serve. 



126 PHILOSOPHY OF FREEMASONRY. 

Types, Figures, Symbols, and Allegories are the 
modes we use in our system to convey instruction, 
whereby we teach the great duties, the practice of 
which insures a moral and upright life. If, in this 
respect, we apply the various implements of Archi- 
tectural and Operative Masonry, so, with the same 
propriety, we may apply the terms "lords" and 
other expressions to our present speculative char- 
acter. Hence, the " lords " are our rulers, whom the 
Craft, as brethren, serve well and faithfully, — work 
honestly; that is, deal justly with one another, prac- 
tice no dissembling, that none may bring reproach 
upon themselves or others, whereby the Royal Craft 
is brought into disrepute. 

"No Master or Warden is chosen by seniority, 
but for his merit." 

From this we may draw the inference, that it is 
not to the number of years we have spent in the 
Fraternity, but the use to which we have applied 
them, in the exercise of the privileges it has con- 
ferred upon us, that our real value consists. To claim 
privileges and distinctions merely upon the score of 
years, without giving devotion to labor, zeal, and 
emulation to contend for the reward due to the 
faithful for fidelity to services rendered, is, within 
itself, not entitled to any consideration of preferment, 
as secured upon personal " worth and merit." 

If we desire to be useful, we must first understand 
the nature of the work in' which we are to engage, 
and the adaptation of the implements we are to use, 
that we may make them practically available to our 



OF MASTERS, WARDENS, ETC. 127 

purpose. To be a skillful and -productive laborer, 
we must first understand the groundwork, and the 
theory of the field of operation to which we are to 
devote our attention. Study its different parts, and 
thereby gain a knowledge of the relative bearing 
each has to the other, and then, with the proper ap- 
pliances of the means at our hands, we may labor to 
successful profit and advantage. 

These principles, strictly adhered to, will, at all 
times, secure the most judicious and skillful in the 
"Art" to govern the affairs of a Lodge, and insure 
its stability of purpose ; for upon its well conducted 
management mainly depends its prosperity and use- 
fulness, the enjoyment and value of its privileges, 
the benefits and advantages to be derived from the 
association. The rulers of a Lodge can not, there- 
fore, be too carefully chosen ; and those, therefore, 
who may be called to occupy important stations 
should, by example, influence others to like laudable 
efforts in their labors; and thus their " merit" will 
be established upon the " worth " they possess. 

To occupy the position of Master of a Lodge is 
one highly honorable, and the selection is often 
made from the most unpretending and unassuming, 
where "worth and merit" are the considerations, 
and, according to the text, they are the only proper 
ones to be regarded. And, although he who may be 
called to its occupancy may possess neither title nor 
rank, yet his preferment consists in his abilities for 
the labors to which he is called by his brethren to 
assume; and upon this he commands the cheerful 



128 PHILOSOPHY OF FKEEMASONRY. 

obedience and respect of those over whom he is 
called to preside. Hence, our equality, upon the 
principles of this theory, accords to true " worth and 
merit " its just and proper consideration. 

The Wardens of a Lodge should also be selected 
with the same judicious care, as they are often, in 
succession, called to the Master's chair. And although 
they may not arrive at that distinction, yet it is im- 
portant that they be possessed of ability to support 
the ^Master with prudent council and dignity of 
bearing in manner. 

The Master and Wardens constitute a trio, form- 
ing a union in which we are to consider are embod- 
ied the elements of Wisdom, Strength, and Beauty, 
symbolically representing the supports of a Lodge. 

To be skillful in work merely as an expert rit- 
ualist is the form devoid of the spirit. It is the 
life destitute of the soul of animation, — the machine 
without the impelling force to produce action. Hence, 
those who are called to the active labors of a Lodge 
must possess qualities adapted to their position, for 
it matters not how insignificant it may be ; yet, it is 
of importance how its duties are performed ; other- 
wise, we mar the harmony and obscure the beauty 
of our system and of its workings. 

Our institution being veiled under figurative il- 
lustrations, and our system of morals inculcated by 
symbols, it is, therefore, highly important, that the 
virtues they portray be imparted in a manner to 
produce a lively and vivid imagination, so as to make 
a forcible and firm impression upon the mind; and 



OF MASTERS, WARDENS, ETC. 129 

unless they do so, the labor bestowed is often unpro- 
ductive of any real benefit; but, like the chaff, is 
easily scattered to the winds. 

"It is impossible to describe these things in 
writing ; and every brother must attend in his place, 
and learn them in a way peculiar to this Fraternity." 

Our ritualistic ceremonies are of a twofold nature. 
They are monitorial and traditional. Those that are 
traditional can only be acquired through the means 
by which they are lawfully to be communicated ; 
and it is impossible for any brother to become skill- 
ful in a knowledge of them, and have a just concep- 
tion of their import, and of the influence they are 
intended to exercise, unless he learns them through 
the manner prescribed by our requirements. 

Such is the peculiarity of our institution, in its 
internal arrangements, that no brother can be exempt 
from participating, to a greater or less extent, in its 
ceremonies. It is, therefore, of importance to him, 
that he should understand the theory of our system, 
to learn why he must, of necessity, be a participant 
thereof, and which he can only know by being atten- 
tive to his place. He must possess the esoteric 
knowledge to practically observe and carry out the 
exoteric. 

If it is important to guard, with vigilance, the 
approaches to our apartments, to prevent improper 
intrusion, so it is, therefore, with the same careful 
propriety, necessary, and of equal importance, thai 
each brother is required to establish his claims to 
the privileges he enjoys, that nothing may interfere 
9 



130 PHILOSOPHY OF FREEMASONRY. 

to interrupt the labors of the Craft. Indubitable 
evidence is, therefore, required, and from which no 
one can be exempt ; and this constitutes one of the 
features of our equality, as well as the means of our 
recognition. 

Within the precincts of our assemblies, when con- 
vened in our Lodges, the strictest adherence is ob- 
served in all that pertains to our esoteric apartment, 
and the outer world can only judge of their propri- 
ety by our own external deportment. Hence, when 
we outwardly display what we inwardly inculcate, 
we demonstrate those principles which establish 
within us a character for uprightness and integrity, 
and display a sincerity of purpose in our lives con- 
formable to correct habits. 

"Only candidates may know, that no Master should 
take an Apprentice unless he has sufficient employ- 
ment for him, and unless he be a perfect youth, 
having no maim or defect in his body, that may 
render him incapable of learning the Art of serving 
the Master's lord, and of being made a brother, and 
then a Fellow Craft, and, in due time, even after he 
has served such a term of years as the custom of 
the country directs ; and that he should be descended 
from honest parents ; so that, when otherwise quali- 
fied, he may arrive at the honor of being the Warden', 
and then the Master of a Lodge, the Grand Warden, 
and, at length, the Grand Master of all the Lodges, 
according to his merit." 

In our lectures, we refer to the origin of our In- 
stitution, where we view it under the denominations 



OF MASTERS, WARDENS, ETC. 131 

of Operative and Speculative. Hence, the phraseology 
of our language partakes of the same peculiarities, 
and conveys to the mind this association, that our 
institution was, originally, operative in its nature, 
and this peculiarity runs throughout our entire sys- 
tem as Speculative Masons. 

The Operative features merely required the use of 
physical appliances in the performance of its labors, 
except those of the Master's, whose skill was applied 
in preparing drafts and designs for the workmen, 
and the Fellow Crafts, as Superintendents over the 
Craft, in connection with their other labors; while 
the Speculative features engage and bring into play 
the active faculties of the mind, unfold to it a vol- 
ume for the display of its powers, lead it through 
the gradations of man's resources and abilities for 
usefulness, and carry it onward and upward . to the 
summit of perfection, centering in the attributes of 
Deity. 

A Master can not take an apprentice, unless he 
possess the requisites as put forth in the charge, 
which is to be speculatively applied. 

Youth refers to the probationary period allotted to 
an Apprentice, who, during which time, is to serve 
his Master with Freedom, Fervency, and Zeal ; and 
he receives from him such instruction as is necessary 
for further advancement, as his award for his devo- 
tion to service with fidelity. 

The youth whom the Master takes to servitude 
must be sound in body and mind, not dismembered in 
any part, through which he may be incapacitated for 



132 . PHILOSOPHY OP FREEMASONKY. 

learning the "Art" to be made a brother. A defec- 
tive body or a diseased mind disqualifies him for a 
performance of those duties required by our Art. 
We may find illustrations for this in the Book we 
designate as our Great Light. 

In the Book of Leviticus, we have a very minutely 
detailed account of, the kind of animals and fowls to 
be offered in the several orders of sacrifices, and that 
they must be without spot or blemish. From the 
same source, we also learn the requirements ordained 
for the observance of the priesthood. Personal 
cleanliness was necessary, and garments to be worn 
free from spot or stain. Nor could the duties of a 
High Priest be performed by one not sound in body 
and "limb, and free from disease. Ablution was re- 
quired before entering upon the sacred functions 
pertaining to the duties of High Priesthood. These 
things were all typical in their meaning, and their 
purposes were to be manifested in their proper time. 
So rigidly were these requirements to be adhered to, 
that, in some cases, the penalty for violation of them 
was death. 

Hence, the novitiate who presents himself for the 
mysteries of Masonry must come with a purified 
mind, freed from the taints of vice, to enter upon a 
field of labor devoted to virtue and morality. Such, 
at least, is the spirit with which he ought to be pos- 



In connection therewith, as well as possessing the 
qualifications necessary for learning the •" Art," the 
candidate who goes to service must bear a good 



133 

report, and be descended from honest parents. If 
his offering is accepted, his services tested and ap- 
proved, as a reward therefor he is, in due time, 
admitted as a Fellow Craft, and then to the honor- 
able distinction of Master. And the reasons assigned 
therefor are, " that when otherwise qualified," he 
may, through his acquired skill and knowledge, arrive 
at the highest post and honor of Masonic distinction 
and eminence to be attained through personal u worth 
and merit." 

There is a beautiful analogy displaying itself in 
the classification of this arrangement. It illustrates 
the principles of our theory, and is consistent with 
Divine ordinances. It impresses us that our personal 
"worth and merit" are founded upon conformity to 
correct principles, and, as such, are the true basis 
upon which our preferment should be established, 
and when so, the results are a brotherhood, united in 
harmony and good fellowship, free *from enmity, 
working for the general good of all. 

Fellowship, when influenced through motives in 
association for mutual benefit and for good purposes, 
is the binding cement that unites an honest and sin- 
cere brotherhood, and is the prevailing influence 
that contributes largely to man's social and domestic 
happiness; based upon pure and honorable motives, 
it is the nucleus around which cluster the elements 
of his better nature, develops its actions, and opens 
the springs which impart vigor and give vitality to 
his efforts. It enters the affections, and imbues within 
us a lively interest and desire for each other's wel- 



134 PHILOSOPHY OF FREEMASONRY. 

fare. Its sociable influences sustain man, give him 
encouraging hope when laboring under trials of ad- 
versity, as well as the enjoyment it affords him in 
his prosperity. Man being constituted for social 
affinities, needs the advantages and benefits of its 
influences in whatever sphere or circumstance he 
may be placed. No condition is beyond the reach 
of human aid and the needed association flowing 
from fellowship. 

The listening ear, instructive tongue, and the 
faithful breast are the emanations of our fellowship. 
Swayed by its influence, they become matured in a 
confiding friendship, and are the mediums through 
which we communicate and council with each other, 
are enabled freely to unburden our cares, anxieties, 
and solicitudes without fear of betrayal. Such should 
be the confidence brother ever reposes in brother, 
with an abiding faith of safety, and assurance of fra- 
ternal friendship and consideration in his behalf. 

The aspirant to our privileges, when received into 
our Fraternity, is admitted to our fellowship, and 
becomes a participant in our labors. A new rela- 
tionship is entered into, wherein the duties and obli- 
gations existing then become mutual ; and the privi- 
leges bestowed thereby are not confined to place or 
locality ; but are of equal and binding force wherever 
the insignia of Freemasonry are found to exist. This 
is an important privilege, and its limits are exten- 
sive; and we may, with just ^propriety, ask the ques- 
tion, Do Masons, in all instances, properly view this 
matter, and bestow upon it that serious and thoughtful 



OF MASTERS, WARDENS, ETC. 135 

consideration its importance demands? Do they 
consider the consequences that often result from the 
admission of improper persons into the Lodge ; often 
through the want of a proper attention on the part 
of its members? It is no light matter, when fully 
understood and considered in all the importance of 
its bearing. 

It is unnecessary for us to enlarge further upon this 
matter, as every Mason knows, or ought to know, 
the true value of the duties he owes to himself, his 
Lodge, and to the Fraternity at large. He should 
fully understand the nature and importance of them in 
all their relations, that he may not, through his igno- 
rance, err, and thereby bring scandal upon the Fra- 
ternity. Hence, a too thorough investigation in 
regard to the character and worth of those who seek 
fellowship among us, can not be too carefully made ; 
for the error thus committed is often difficult to be 
retrieved. 

It is also proper to understand the favorable qual- 
ities that recommend a candidate for his usefulness, 
as well as those which exclude and are a barrier to 
his entrance. A man may be strictly honest in his 
transactions ; he may be exemplary in a moral point 
of view ; and yet his general character for benevo- 
lence, and for the social relations and duties of life, be 
of such a nature as to unfit him for such services as 
out* labors require. Indifferent material is of but 
little value to the purposes of the institution, as it 
adds nothing to its strength and support, let its de- 
fects be whatever thev may. 



136 PHILOSOPHY OF FREEMASONRY. 

"Having no maim or defect in body that ma}' 
render him incapable of learning the Art." There 
is a still greater and important consideration involved 
in this sentence, applicable to us in our speculative 
capacity. A maimed or defective person was dis- 
qualified, through his defection, from learning the 
Art, and performing the duties of the Operative 
Mason. Hence, such a person is incapable of con- 
forming to the requirements exacted in Speculative 
Masonry. And herein exists one of those irrevoca- 
ble features, forming one of our landmarks ; and the 
importance of which Masons fully understand. 

" No brother can be a Warden until he has passed 
to the part of a Fellow Craft; nor a Master until he 
has acted as a Warden ; nor a Grand Warden until 
he has been Master of a Lodge, nor Grand Master 
unless he has been a Fellow Craft before his election, 
who is also to be nobly born, or a gentleman of the 
best fashion, or some eminent scholar, or some curi- 
ous architect, or other artist, descended of honest 
parents, and who is of singular great merit in the 
opinion of the Lodges." * 

The above paragraph describes pretty minutely 
the necessary requirements to be possessed to qualify 
a Mason for the several positions he may be called 

*Our custom, however, in this respect, has changed from 
the old mode. All officers, whether Wardens or otherwise, 
are, according to our present system, chosen from the ranks 
of Master Masons ; and all matters pertaining to the interests 
of the Fraternity are also transacted in a Lodge of Master 
Masons. 



OF MASTERS, WARDENS, ETC. 137 

to assume, and most particularly that pertaining to 
the important office of Grand Master, which elevated 
position should be honored by every accomplishment 
that can impart dignity and distinction of character 
to so eminent a station, such as is necessary to gain 
the esteem, secure the confidence, and command the 
respect of the brotherhood, and, as such, give strength 
and tone to the Fraternity. 

As we reason from the analogy of things, to un- 
derstand the bearing they have toward each other, 
so we must, upon the same principle, perceive, from 
the peculiar construction of our institution, that 
a striking similarity exhibits itself, in every fea- 
ture, between the Art of the Operative and the 
Science of Speculative Masonry, and which clearly 
demonstrates the union that formerly existed between 
the two. There is a fitness and an adaptation in the 
association, rendered so from the application of the 
several implements pertaining to the Operative in 
the symbolical illustrations of the Speculative. 

In the operative character of the Fraternity, the 
Apprentices were those who performed physical la- 
bors only. The Fellow Crafts likewise performed 
labors, but where skill and Art were required ; and 
they were likewise superintendents of the work, as it 
was from their ranks Wardens were chosen. But 
Master Masons were the skillful Architects, whose 
services were devoted to designs and plans, and their 
labors were of a mental nature. Hence, those chosen 
for Masters were eminent in their profession ; and it 
is upon this theory that we, in our Speculative char- 



138 PHILOSOPHY OF FREEMASONRY. 

acters, select those most distinguished for their 
"worth and merit" as our rulers, and most particu- 
larly so for our more exalted stations. 

In our present Speculative character, the Appren- 
tice maintains the same relation. His first introduc- 
tion is upon the ground-floor, where he is presented 
with the implements of the Operative, and symboli- 
cally taught their use and application ; morally to 
bring forth the virtuous qualities which are to pu- 
rify and prepare him for useful purposes; and in 
due time, if his Freedom, Fervency, and Zeal should 
have been such as to meet the approval of the Mas- 
ter, he is advanced to the apartment of Art and 
Science, where, as a Fellow Craft, he has illustrated 
to him those pursuits which bring into play his men- 
tal powers, the development of which, if properly 
applied, extends the area of his operation in the field 
of usefulness, and gives him advantages that mere 
physical labor can not aiford. A knowledge of the 
subjects here presented for his consideration quali- 
fies him for the distinction to rank as Master. Such 
are the illustrations we figuratively draw as Specu- 
lative Masons, contrasting our labors with those of 
the Operative, making them harmonize through the 
medium of symbolic representation. 

Reasoning upon this hypothesis, we feel ourselves 
somewhat constrained to the conclusion, that there 
were originally but two degrees in Masonry, that 
of Apprentice and Fellow Craft, as the great body 
of the Fraternity were composed of these two classes, 
and they are more particularly referred to in our 



OF MASTERS, AVARDENS, ETC. 139 

" Ancient Charges ; " the Fellow Crafts being those 
from whom Wardens and Masters were chosen. 

The Master Mason seems to have been a rank or 
title of distinction, bestowed upon a member of the 
Craft who, through superior skill and knowledge, 
was called to preside over their meetings, as well as 
form designs for their labors ; and for which it was 
also necessary that he should have passed to the part 
of a Fellow Craft, and to have been a Warden, as 
the overseers and superintendents of the workmen 
were chosen from this body of Masons. 

Hence, we infer from this, that the Master's De- 
gree could not, therefore, have been in a form as 
we have it. There may, however, have been some 
ceremony of qualification attending it, as necessary 
for introduction to the position of Master, conferred 
upon a brother who was called to assume that office, 
as the Past Master's Degree is essential to qualify 
a brother for the discharge of the duties of Master 
of a Lodge, ere he can assume its responsibilities. 

The legend of the Master's Degree certainly has 
no connection whatever to identify it with primitive 
Masonry ; although our traditions have founded it 
upon an event said to have transpired at the build- 
ing of the first Temple. In contemplating it, how- 
ever, it is a most impressive and sublime allegory ; 
but founded upon an event, as we conceive, subse- 
quent to the building of the first and rebuilding of 
the second Temple; and its allusion refers more to 
the spiritual than to the moral temple, affording a 
theme for meditation on the mutability of man's pres- 



140 PHILOSOPHY OF FREEMASONRY. 

ent state. Its illustration is such, that it most pow- 
erfully impresses the mind that there is a mediation 
between God and man, wherein alone exists the 
power to raise him from his earthly to his spiritual 
inheritance; and whatever devices or ingenuity he 
may invent, they will fail in his day of trial. His 
only hope will be through the power of the Lion of 
the Tribe of Judah. Hence, we infer that the legend 
of this degree became embodied therein as a part of 
its rituals at a subsequent period; and in its con- 
nection certainly affords us a most deeply intense 
and interesting theme for contemplation. 

This seems consistent to our view, as being in 
harmony to the order and arrangement of the Divine 
will, in the economy of the plan designed for man's 
redemption. 

When our first parents transgressed the Divine 
law, they fell from life to death ; that is, they lost 
their happy estate, and became dead as to the privi- 
leges of that felicity they enjoyed with the Divine 
Being while in their state of innocency. Yet the 
benevolence of a kind and merciful Being did not 
forsake them, but promised a mediation ; for as 
death came into the world through sin, so life eter- 
nal must be obtained through the Resurrection ; and 
this human agency can not accomplish ; and the le- 
gend of the Master Mason's Degree fully illustrates 
this. 

The mind of the initiate, as we have heretofore 
observed, is, upon his first entrance to our apart- 
ments, directed to Deity. So, with the same consid- 



OF MASTERS, WARDENS, ETC. 141 

eration, as he progresses to the Master's Degree, he is 
again reminded of tins solemn and important duty. 

Laws and regulations governing associations are 
generally framed in accordance with the form of gov- 
ernment under which they exist. Hence, Grand 
Masters of the Fraternity, in this respect, were 
chosen from the ranks of nobility, and kings fre- 
quently honored that position. They were likewise 
chosen for their scholastic attainments, and for their 
skill and knowledge as distinguished Artists.* 

"These rulers and governors, supreme and subor- 
dinate, of the Ancient Lodge are to be obeyed, in 
their respective stations, by all the brethren, accord- 
ing to the old charges and regulations, with all hu- 
mility, reverence, love, and alacrity." 

There is a peculiarity in our laws, in the phrase- 
ology of our language, and in the form of our gov- 
ernment, as well as in the peculiar construction of 
our institution, which tend to distinguish it from all 
other societies, and to which we have heretofore al- 
ready made reference. 

These several features illustrate its former Oper- 
ative, as well as display its present Speculative or 
philosophical character. They also illustrate the 
equality of a universal brotherhood, as well as enjoin 
upon us the duty that we should honor and respect 
each other, according to whatever station or position 

* Inigo Jones and Sir Christopher Wren were formerly, for 
many years, Grancl Masters of England. These distinguished 
positions they held in consideration of their superior merits 
and great skill as master architects. 



142 PHILOSOPHY OF FREEMASONRY. 

we may be called to occupy; and that these observ- 
ances are to be carried out in our public intercourse, 
as well as in our private assemblies. Our relations 
in life (that is, the moral and virtuous associations) 
are to be the exponents of our characters, to illus- 
trate those principles we inculcate as the Criteria by 
which we are to be judged for consistency to our 
profession. 

True Masons are not unmindful of those reciprocal 
duties and ties which bind them in a communion of 
fellowship ; and the most eminent have always deemed 
it as a meritorious privilege to meet with their more 
humble and unpretending brethren, to enjoy the fa- 
vors our association affords, for these privileges con- 
stitute the recreations flowing from generous and 
magnanimous minds, and assimilate us in feeling 
with kind regard of respect, strengthening our friend- 
ship, and thereby drawing more closely the bonds of 
our union in fellowship. 

The presiding officer of a Masonic Lodge, whether 
it be either Grand or Subordinate in its capacity, is 
invested with extensive powers. Hence, the great 
necessity of selecting the most j udicious and consid- 
erate of its members, whose knowledge of the usages 
and customs of the institution is such as to enable 
him to govern its affairs in a manner conducing to 
the well-being and prosperity of the. Fraternity, for 
its general as well as its local interests. 

To the Master of a Subordinate Lodge is intrusted 
the safe keeping of its Warrant or Charter ; also, its 
Furniture and Jewels. His decision upon questions 



OF MASTERS, WARDENS, ETC. 143 

arising in his Lodge is the law for the time being, 
and no appeal can be taken therefrom ; and his rul- 
ings must be respected and obeyed. He has the 
right, except the stated meetings prescribed by the 
By-laws, to assemble his Lodge at will, as he may 
deem expedient ; and he exercises the same preroga- 
tive to close it. He presides at all meetings, when 
present, and no one can interfere with him, except 
the Grand Master, his Deputy, or whomsoever he may 
empower to act in his stead. If his authority is ar- 
bitrarily exercised, the members of his Lodge must 
seek redress for their grievances through the Grand 
Lodge, to which body is he only amenable. And 
this is proper ; for if the Lodge w T ere permitted, by 
its action, to interfere, and set aside his decisions, 
confusion would soon intervene, interrupt its har- 
mony, and render ineffectual its labors. A judicious 
Master will always duly regard the welfare and har- 
mony of his Lodge. ♦ 

The prerogatives of a Grand Master are still more 
extensive. He is the head and authority of the Fra- 
ternity under his jurisdiction during the recess of 
the Grand Lodge, and, in which capacity, implicit 
obedience must be paid to his behests. He exercises 
the right to issue Dispensations, to arrest warrants of 
Constitution, and suspend the labors of a Lodge, 
when, in his judgment, deemed proper to do so. 
Within the province of his office is invested the right 
to make Masons at will ; but the privilege is rarely 
exercised.* 

* We once witnessed an instance of the exercise of this 



144 PHILOSOPHY OF FKEEMASONKY. 

He grants permission to subordinates to have pub- 
lic processions ; and which they can not have with- 
out his sanction. He has the inherent right to enter 
a Lodge at any time, inspect its work, examine into 
its affairs, and approve or disapprove of its doings ; 
and his actions must be respected. When he honors 
a Lodge with his presence, the most profound respect 
must be paid him. He must be received by a com- 
mittee of the Lodge, according to the "Ancient 
usages of the Fraternity," conducted to the Oriental 
chair, which must be courteously tendered him by 
the Worshipful Master ; and he may either accept or 
decline it at his pleasure. If he presides, the Mas- 
ter must sit on his left. He reports his proceedings 
to the Grand Lodge, when convened ; and who either 
accept or disapprove his doings. 

The Deputy Grand Master exercises prerogatives 
almost equal in extent ; but is subject to his authority. 

Such are the powers delegated to our presiding 
officers, as the rulers and governors of the Frater- 
nity, and whom we are in duty bound to obey, with 
respectful humility, reverence, love, and alacrity, 
"According to the old Charges and regulations of 
the Ancient Lodge." 

Obedience to superiors constitutes one of the ele- 
ments forming the stability of our institution ; and 

right; but whence the authority therefor is derived, we are un- 
able to state; but presume it originated at a period when nec- 
essary to be exercised as a matter of protection to the Frater- 
nity. But no Grand Master can require a subordinate Lodge 
to receive in affiliation such a made Mason. 



OF MASTERS, WARDENS, ETC. 145 

our superiors, when composed of liberal and enlight- 
ened minds, cheerfully reciprocate the honors bestowed 
upon them, in the true spirit of brotherly regard, 
such as characterizes Masons endeared by the bonds 
of Fraternal union, formed in the general welfare for 
the whole. 

Although, in former times, Grand Masters desig- 
nated whom they desired as their successors, yet such 
a system has never prevailed in a subordinate Lodge. 
Nominations for office in our Lodges, therefore, is 
a practice unknown to Masonic usages; or seeking 
to obtain position therein by the exercise of any in- 
fluence whatever, either directly or indirectly, through 
any system of electioneering, is contrary to our sys- 
tem, subversive to the claims upon which we stand 
as to true " worth and merit." Such conduct on the 
part of a Lodge would be grossly un masonic, and 
subject the perpetrators thereof to the liability of 
Masonic discipline. 

Practices of such a nature would be directly at 
variance with the principles upon which we make 
choice of our officers. The influences arising from 
such a course would be mischievous in tendency, 
interrupt the unanimity of a Lodge, as well as prove 
detrimental to its prosperity. 

When we say " that all preferment among Masons 
is grounded upon real worth and personal merit 
only," we are to presume from that, that the selec- 
tion of our officers is made purely upon such basis ; 
that they are chosen for their ability, their Masonic 
knowledge, and their skill to discharge the duties, 
10 



146 PHILOSOPHY OF FREEMASONRY. 

of the several stations or places to which they may be 
called. Hence, we may readily perceive how little re- 
gard would be paid to these considerations where we 
permit ourselves to overlook their importance; and a 
proper want of this consideration on the part of a 
Mason should at once meet with a prompt reproof. 

Our worth consists in our intelligence, our address, 
and our ability to perform with credit the duties 
pertaining to our position, as well as the practical 
illustration of the virtues which distinguish us for the 
correctness of our lives. Our merit rests upon the 
devotion we pay to the discharge of our duties, the 
interest we take in the welfare of the Lodge, in the 
proper management of its concerns for the benefit of 
the Craft. 

Officers chosen upon these considerations, noted for 
their " worth and merit," as the marks of their pre- 
ferment, will secure the confidence and command the 
respect of the Fraternity, wherein otherwise they may 
fail to establish the same. 

Resignation of office is a matter also unknown to 
the usages of our organization. When an office be- 
comes vacant through any cause whatever, it is the 
province of the Master to call any brother he may 
choose to the station or place for the time being ; and 
this he does from time to time until the proper pe- 
riod arrives for the election of officers. 

In the absence of the Master, the Senior Warden 
assumes his station, and in the absence of both these, 
the Junior Warden. If neither of these be present, 
the Lodge can not be opened. 



OF MASTEES, WAEDENS, ETC. 147 

There are many in a Lodge who possess the ele- 
ments to constitute useful and active members there- 
of, and, as such, stand forth preeminent as worthy 
ornaments to honor the Fraternity, and yet they may 
not possess the important requisites to execute the 
work, or govern the affairs of a Lodge with skillful 
management. 

Every good Mason will, therefore, be content to 
labor in such sphere as his capacities and abilities 
have formed him for, and this acquiescence constitutes 
the equality of our association. 

Harmony should ever be preserved as an element 
vital to our peace and prosperity. Within its influ- 
ence are interwoven our fellowship and our friend- 
ship. Hence, Masons imbued with this spirit will 
strive to cultivate its principles, and live in obedi- 
ence to its good influences. 

It produces a spirit of laudable pride, as well as 
affords a feeling of pleasurable satisfaction, to witness 
a display of good work; and the influence thereof 
inspires a desire of emulation in our labors, as well 
as creates one to be "in our place to learn those 
things that can not be discovered in writing, but 
must be learned in a manner peculiar to our Frater- 
nity." And thus generous-minded Masons, under- 
standing the true principles of our organization, will 
ever accord due credit to meritorious worth. 

A Lodge governed upon the principles of accord- 
ing to true "worth and merit" its just awards, will 
always be prosperous in its labors, harmonious in its 
union, and productive in its field of usefulness. 



148 PHILOSOPHY OF FREEMASONRY. 

Hence, then, brethren laboring in one common cause, 
where all are participants in its privileges, and par- 
takers of its benefits, should ever keep these impor- 
tant considerations in view; and the happy results 
will be, that fellowship and friendship will increase 
and strengthen in kindred affections, united in hand 
and cemented in heart. 

Such are thejbrue principles comprehended within 
the range of our duties, illustrated within the tenor 
of our "Ancient Charges;" and, as such, they are 
the only correct ones upon which the harmony of our 
union can exist. Where " worth and merit " are the 
standard of choice in our preferment, we shall find 
that our labors and services devoted to good works 
will meet their due reward. 

Governed by such sentiments, and stimulated by 
such influences, Masters, Wardens, Fellows, and 
Apprentices will each perform the labors assigned 
them, and abide* their reward in the true spirit of 
meritorious commendation and regard of filial esteem 
becoming to a sincere brotherhood. Respect and obe- 
dience to station or place will then be accorded to 
true " worth and merit," " according to the old 
Charges and Regulations, with all humility, rever- 
ence, love, and alacrity." 



SECTION V. 



OF THE MANAGEMENT OF THE CRAFT IN 
WORKING. 

" All Masons shall work honestly on working days, that they 
may live creditably on holy days ; and the time appointed by 
the law of the land or confirmed by custom shall be observed. 

"The most expert of the Fellow Craftsmen shall be ap- 
pointed the Master or Overseer of the lord's work; who is 
to be called Master by those that work under him. The 
Craftsmen are to avoid all ill language, and to call each other 
by no disobliging name, but brother or fellow ; and to behave 
themselves courteously within and without the Lodge. 

"The Master, knowing himself to be able of cunning, shall 
undertake the lord's work as reasonably as possible, and truly 
dispend his goods as if they were his own ; nor to give more 
wages to any brother or apprentice than he really may de- 
serve. 

"Both the Master and the Masons, receiving their wages 
justly, shall be faithful to the lord, and honestly finish their 
work, whether task or journey; nor put the work to task that 
hath been accustomed to journey. 

" None shall discover envy at the prosperity of a brother, 
nor supplant him or put him out of his work, if he be capable 
to finish the same ; for no man can finish another's work so 
much to the lord's profit, unless he be thoroughly acquainted 
with the designs and drafts of him that began it. 

(149) 



1 50 PHILOSOPHY OF FREEMASON PY. 

" When a Fellow Craftsman is chosen Warden of the work 
under the Master, he shall be true both to Master and Fellows, 
shall carefully oversee the work in the Master's absence, to 
the lord's profit, and his brethren shall obey him. 

"All Masons employed shall meekly receive their wages, 
without murmuring or mutiny, and not desert the Master till 
the work is finished. 

" A younger brother shall be instructed in working, to pre- 
vent spoiling the material for want of judgment, and for in- 
creasing and continuing of brotherly love. 

"All the tools used in working shall be approved by the 
Grand Lodge. 

" No laborer shall be employed in the proper work of ma- 
sonry; nor shall Free Masons work with those that are not 
free, without an urgent necessity; nor shall they teach laborers 
and unaccepted Masons, as they should teach a brother or 
fellow." — Ancient Charges. 

THE preceding charge treats " of the manage- 
ment of the Craft in working." It compre- 
hends a synopsis defining the duties of Mason's in 
their civil relations, as well as those existing between 
the members of the Craft in the several positions 
they may occupy pertaining to their own organized 
association. It charges them as to the manner and 
use to which their time must be devoted, and to the 
observance of the ways and customs of the country 
in which they may reside or sojourn for the time 
being. 

It defines the characteristics which distinguish 
Craftsmen as qualified to be Masters or overseers of 
the work, and enjoins the respect to be paid them as 
such, and, as brethren, that they should work in har- 
mony, refraining from the use of improper and dis- 



MANAGEMENT OF THE CRAFT. 151 

respectful language and treatment j but that courtesy 
and respect should always be observed toward each 
other, as becoming to brethren bound by the ties of 
mutual friendship in their relations and in the inter- 
course of their labors. 

It impresses that feeling of confidence we ought to 
have in ourselves, the necessity of prudence and fru- 
gality, and that we should be just and honorable in 
all our transactions. 

Fidelity and honesty are enjoined to be observed 
and adhered to in all our engagements. Envy at 
the success and prosperity of others, whereby they 
may sustain injury, is not to be countenanced ; but 
that each and every one ought to receive that en- 
couragement in their labors which will stimulate 
them to work with energy, according to their abilities 
and capacities. 

We are not to neglect our work; but serve our 
Master with fidelity, until the same shall have been 
finished ; and receive the wages due for our services 
with contentment. 

We are required to give instruction tq younger 
brethren, inexperienced in their work, that the Craft 
may not suffer for want of skill and experience in 
their judgment ; but that, through our own skill and 
experience, they may learn the requirements of the 
Art, to possess that knowledge whereby our interests 
become strengthened, and the bonds of mutual brother- 
hood reciprocated in its duties, as justly due to each 
other. 

Our preferences are likewise to be in favor of our 



152 PHILOSOPHY OF FREEMASONRY. 

brethren ; the consideration of whose claims are to 
be regarded as prior to others; all things, however, 
to be considered as just and equal in their transac- 
tions. 

Such are the philosophical illustrations we draw 
from the foregoing charges, clothed in their peculiar- 
ity of language, the form of which phraseology is 
speculatively to be applied to our present system of 
working. 

There is an agreeable sensation produced, the effect 
of which manifests itself in the state of our feeling, 
where associations and affinities having a bearing in 
their tendency toward each other, centering with one 
common desire, controlled by influences directed for 
the general good of all. Harmony, in the relation 
of the several parts composing the aggregate, in a 
mutual cooperation thereof, is the result of a genial 
combination, forming the climax of a happy union ; 
and the salutary effects emanating therefrom are dif- 
fused throughout the entire system of organization, 
dispensing its benefits and_ advantages with equal 
justice and consideration, regarding the efforts of 
our labors, promoting mutual interests, and imparting 
confidence in the safety and stability that should exist 
in society; and nowhere are the maxims herein re- 
ferred to more forcibly inculcated than in the esoteric 
apartments pertaining to our own system of organi- 
zation. 

"Of the management of the Craft in working." 
The several clauses comprehended under this head- 
ing, within their requirements, are, by the terms of 



MANAGEMENT OF THE CRAFT. 153 

their expression, more applicable to the Operative 
Mason than to the Speculative ; but it is not in that 
sense that they are to be regarded. Their import is 
figurative, and applies to the labors and duties per- 
taining to the Lodge, and such others as it may re- 
quire of its members in the field of its operations, 
and which are diversified in their nature. 

Symbols and figures being the mode through 
which we impart instruction, hence, to preserve con- 
sistency throughout our organization, we apply the 
phraseology peculiar to the Operative in the same 
sense that we apply the implements of his profession 
in illustration of the several virtues ; and it is there- 
by that we preserve the Ancient and distinctive fea- 
tures characteristic of the Fraternity in its practical 
organization of operations. 

" All Masons shall work honestly on working 
days, that they may live creditably on holy days; 
and the time appointed by the law of the land or 
confirmed by custom shall be observed." 

Here we have it enjoined upon us, that we must 
labor, and perform our work honestly ; that is, faith- 
fully upon working days. And the reasons assigned 
therefor are, that we may live creditably, as good 
members of society, partake in its privileges, and 
enjoy the benefits it extends toward us, and, with 
becoming respect, reverence and honor " holy days," 
and, in other respects also, conform to such customs 
as are required by the laws of the country in which 
we may reside. 

It further inculcates or illustrates to us the im- 



154 PHILOSOPHY OF FREEMASONRY. 

portance of frugality, as well as the observance of 
habits of industry and prudence; for, without a 
proper consideration of the provisions enjoined there- 
in, we can not say that we are, at all times, prepared 
to aid in the extension of such relief as the benevo- 
lent features of our association demand of us. 

In our rituals we say, that in " six days God cre- 
ated the Heavens and the Earth, and rested from 
his labors on the seventh day," and the Divine Rec- 
ord stands as the evidence of our authority for this. 
Tradition also informs us, that, while observing 
this Divine example, our ancient brethren likewise 
wrought six days, and rested on the seventh, conse- 
crating it as a day set apart for meditation and men- 
tal devotion, whereby to contemplate the wonderful 
works of nature, and observe, with filial piety, rever- 
ential adoration to the Great Creator. 

Our traditions likewise inform us, that it was the 
custom of the Fraternity, in former times, to assem- 
ble on the highest hills or in the lowest vales. These 
assemblies were evidently intended for mutual com- 
munion, intellectual intercourse, and culture in the 
sublime mysteries pertaining to the speculative fea- 
tures of their association; and the loeajities thus 
chosen therefor were most appropriately adapted to 
the enjoyment and exercise of these privileges, and 
to the contemplation of those religious considerations 
of reverence, due also by them to be observed ; for, 
as we contemplate the wonderful works of creation, 
we are led to meditate upon the mysterious hand of 
their production, beyond the power of our feeble 



MANAGEMENT OF THE GRAFT. 155 

comprehension, and our affections thereby naturally 
turn, with reverential feelings of emotion, to their 
Great Author, and we realize our own insignificance 
as creatures designed to the fiat of His Almighty will. 

It may also be proper here to observe, that while 
our " Ancient Charges " enjoin a religious duty, they 
do not designate whether this requirement shall be 
observed on the first or seventh day; but as peace- 
able and law-abiding citizens, conform to and respect 
such custom as the country of our abode requires. 

Mankind have, at all periods of the world, centered 
the affections upon some object, superior and su- 
preme, as claiming their religious devotions, and 
however absurd and crude they may have been there- 
in, they have always been influenced and governed 
according to the light and knowledge they possessed. 

"The most expert of the Fellow Craftsmen shall 
be appointed the Master or Overseer of the lord's 
work ; who is to be called Master by those that 
work under him. The Craftsmen are to avoid all 
ill language, and to call each other by no disobliging 
name, but brother or fellow ; and to behave them- 
selves courteously within and without the Lodge." 

We have already referred to the fact, as confirmed 
by the Ancient usages of the Fraternity, that Masters 
were called from the Fellow Crafts, and that they 
were chosen for their skill and ability to superintend 
the Craft in the management and execution of their 
work, and they were to be recognized and respected 
as such, while overseers of the " lord's work." 

In a practical operative sense, the " lords," whether 



156 PHILOSOPHY OF FREEMASONRY. 

individually or collectively , were the owners of the 
premises — the edifice erected, whether for private or 
for public use; but as understood in its speculative 
or philosophical sense, the term " lords n applies to 
the Craft, comprehending the whole body. The 
Master and Wardens having in charge the superin- 
tendence of the work, that is, the management of the 
concerns of a Lodge; hence, the use of these several 
terms, in their application, refers to the officers of a 
Lodge and the members thereof working under its 
particular Warrant or Charter. The Master, as the 
immediate representative of his Lodge, is held re- 
sponsible for the character of its work, and the mem- 
bers, as the craft or workmen, constitute the Lodge, 
who are to labor in such capacities as the Master 
may assign them to perform. 

Under our present system these peculiarities are 
metaphorical in their nature, and, in a speculative 
capacity, are applicable to our moral and philan- 
thropic labors. We are to understand " the lord's 
work " as referring to the duties of the Master, in 
the skillful management of the Lodge for the mutual 
interest and prosperity of the Craft, and who are to 
give proper respect to his authority, obey his behests 
in the labors assigned them ; to execute their work, 
in performing their duties, with alacrity and zeal ; 
and thus, as Master, he is " the overseer of the lord's 
work" — symbolically the Lodge. 

The labors required of the Craft to perform, under 
the direction of the Master, are comprehended as the 
duties pertaining to the Lodge in the esoteric work, 



MANAGEMENT OF THE CRAFT. 157 

and such others as may be required of them in be- 
nevolent and charitable works, to be sanctioned and 
approved of by the Master, as the " lord or overseer 
of their work." 

That the Craft may perform their work, and dis- 
charge the duties assigned them in the spirit and 
harmony of brotherly love and good fellowship, it is 
enjoined upon them, in their labors, that they be re- 
spectful in language and deportment, obliging in 
manner, recognizing each other as "Brother or Fel- 
low," for these are their distinguishing marks of 
appellation. And this injunction they are not only 
to observe while in the Lodge, but also when abroad 
the same respectful considerations are to be extended 
toward each other ; * for it is in the practice of this 
deportment — courteous in our behavior — that we sus- 
tain, with true dignity, the character of the profession 
we make, with becoming honor to the Fraternity. 

The Master, in the capacity of "Overseer of the 
lord's work," and the Fellow Crafts and Apprentices, 
as co-laborers therein, by concert of mutual effort, in 
united action, carry out the real purposes of our Or- 
ganization, and thereby demonstrate the advantages 
resulting from labors produced through the harmo- 
nious action of its members ; and thus their combined 
and mutual cooperation is effective in displaying the 

* When in the presence of strangers, Masons recognize each 
other with the customary usages and formalities of society. 
No salutation or allusion in conversation whatever is made in 
reference to the Fraternity. Yet these considerations, we 
regret to say, are too often overlooked. 



158 PHILOSOPHY OF FREEMASONRY. 

intrinsic beauties and the value of our Association. 
Hence, the importance of observing that courteous 
deportment in our relations toward each other, which 
is to distinguish us for respectful and becoming pro- 
priety ; and the culture of such amenities will neces- 
sarily lead us to extend them toward others. 

Masons who observe these duties toward each other 
will, with the same propriety, properly regard and 
observe them toward others, as they know not the 
relations that often may exist with those whom they 
may be thrown in connection with, through their 
intercourse in the affairs of life. 

" The Master, knowing himself to be able of cun- 
ning, shall undertake the lord's work as reasonably 
as possible, and truly dispend his goods as if they 
were his own ; nor to give more wages to any brother 
or apprentice than he really may deserve." 

Cunning, according to the definition given it, im- 
plies knowledge, ability, and skill. From these sig- 
nifications, then, when Masonically applied, we are 
to presume that the Master possesses them, as his 
necessary qualifications ; fully understands the nature 
and comprehends the responsibilities of the position 
he assumes ; is confidently qualified, from his knowl- 
edge, skill, and ability, to assume its duties, and dis- 
charge the same with credit to himself, that the 
Craft may thereby be honorably served, and his 
labors rewarded by their cheerful obedience and fidel- 
ity to duty. 

" Worth and merit." Comprehending the possession 
of these qualifications as being the recommendations 



MANAGEMENT OF THE CRAFT. 159 

to his position, the harmony and prosperity of the 
Lodge will mainly depend upon his judicious ad- 
ministration of its affairs; and in the performance 
of his duties he must, of necessity, receive a proper 
support from his officers, and the respectful consid- 
eration of those over whom he presides. A mutual 
cooperation must exist in the several parts ; if not, 
confusion must soon prevail, and the regularity of 
the work be thereby interrupted. 

Such is the nature of our work, that none can be 
exempt ; although we may not all be called to active 
labors while in the Lodge; yet our operations extend 
beyond this, and each Craftsman has his daily labor 
to perform, under the direction of the Master, in 
some capacity or other. The constant vigilance to 
be observed in watching over, and with circumspection 
guarding our own actions, will constitute a portion 
of those labors, given to us in charge at the closing 
of a Lodge, and which form those moral obligations 
that are to mark the consistency with which we ad- 
here to our profession. 

" The lord's work is to be undertaken as reason- 
ably as possible." Our illustration of this expression 
is, that no irregularities are to be permitted during 
the hours of labor, to cause confusion, whereby the 
Craft be interrupted in their work, and thereby un- 
reasonably detained ; but that all work must be done 
within reasonable hours, that the brethren retire 
orderly and in good season, so that the Fraternity 
suffer no disrepute from irregularities, through un- 
necessary detention : and thus the " lord's work " is 



160 PHILOSOPHY OF FREEMASONRY. 

accomplished within reasonable time, and the Craft 
permitted to retire within proper hours. 

" And truly dispend his goods as if they were his 
own." The funds of a Lodge constitute its goods, 
and are derived from the annual payment of dues 
and the making of Masons. It is the duty of the 
Master to see their safety properly cared for, and 
their disbursements judiciously and prudently applied 
to the purposes for which they are created; and in 
the distribution of the Craft's goods, he is to observe 
the same prudent care as if they were his own, and 
thus the Craft's goods are applied to such purposes 
of relief, or otherwise, as the lords direct. 

"Not to give more wages to any brother or ap- 
prentice than he really may deserve." This applies 
to that strict sense of duty which equal justice de- 
mands at the hands of a Master, that favor is not to 
bias or influence him in any manner in the admin- 
istration of the affairs of his Lodge, and whereby 
one brother may receive favor to the detriment of 
another. 

It is the province of the Master to see that the 
work of the Craft is well done, and that each laborer 
receives his reward according to his merit. As he 
has the general supervision of the Craft (that is, his 
Lodge), he is to judge, from his knowledge, what 
is proper and prudent for the interest and pros- 
perity of the same, and that the laws and regulations 
governing them be faithfully adhered to in their re- 
quirements, that no undue partiality be permitted. 

Every brother and apprentice is to receive his 



MANAGEMENT OF THE CKAFT. 161 

wages as he really deserves ; that is, the commenda- 
tions awarded him for his Freedom, Fervency, and 
Zeal, as they are the jewels to distinguish a true and 
trusty brother, and are the meritorious qualities that 
recommend him to further advancement, to be at- 
tained according to his proficiency. 

And thus the lord's work is faithfully executed, 
and each Craftsman receives his reward in the ap- 
proving conscience of having truly and well performed 
his part in the labors assigned him. 

" Both the Master and the Masons, receiving their 
wages justly, shall be faithful to the lord, and hon- 
estly finish their work, whether task or journey ; nor 
put the work to task that hath been accustomed to 
journey." 

" The laborer is worthy of his hire." This ex- 
pression was given utterance to upon the occasion of 
the Messiah sending forth the seventy disciples. 
Previous to entering upon their labors, he informed 
them of the nature of their mission. The work they 
were required to perform was to proclaim his doc- 
trine, inculcating to man the duties he owes to his 
fellow-man, and impress him with the necessity of 
living in obedience to their just and lawful require- 
ments; and he informed them of the temporal re- 
wards they were to receive for their labors, and also 
of the future inheritance, as their final reward. 

It was a mission of journey upon which they were 
to enter. Their work was not confined to any limi- 
ted space or period of time ; but it was to be faithfully 
finished, as due to their Lord and Master. 
11 



162 PHILOSOPHY OF FREEMASONRY. 

It matters not as to whatever capacity we may be 
called to labor in, if our abilities are adequate to the 
duties assigned us, if we are faithful to our part, 
work honestly, diligently, to the best of our endeavors, 
we are entitled to the equivalent due for the services 
rendered ; for our skill, applied, according to our 
abilities, in the faithful execution of the " lord's 
work," we are justly entitled to receive our wages, 
whether that work be of " task or journey." 

Here we have it also charged upon us, that we 
shall discharge our engagement with fidelity to those 
whom we serve, honesty, strictly adhered to in all 
things ; otherwise, we receive compensation for which 
we have rendered no service. It matters not, what- 
ever our engagements may be, or in whatever capac- 
ity our services may have been rendered, if we re- 
ceive remuneration therefor, and do not give a just 
equivalent in return, we perpetrate a fraud, whether 
our work be in the capacity of that of " task or 
journey." We are to be honest in our transactions 
and faithful to our engagements. 

"Nor shall put the work to task that hath been 
accustomed to journey." We have heretofore ob- 
served that the phraseology of our language is pecu- 
liar to our Organization, applicable to us in our spec- 
ulative or philosophical character. It is in a meta- 
phorical sense that we are to consider and apply it. 
"Task and journey" are two distinct modes of per- 
forming labor. The Apprentice, being in the years 
of minority, is under the tutelage of a Master, and in 
that capacity, he is assigned a task to perform. He 



MANAGEMENT OF THE CRAFT. 1G3 

is to serve his Master with Freedom, Fervency, and 
Zeal, and the reward awaiting him for his fidelity to 
service lies in his worth to merit farther advance- 
ment. 

Formerly, it was in the character of Fellow Craft, 
but now it is in that of Master only, that the work is 
given out to "journey," and those who perform labor 
in the capacity of "journey " are supposed to be skill- 
ful workmen — Masters in the " Art." 

Having passed the servitude of an Apprentice, and, 
as Fellow Craft, having acquired a knowledge of our 
profession, proved ourselves through our skill and 
ability, it is to be presumed that we are fully compe- 
tent for the execution of such work as may be as- 
signed us. Hence, we go abroad to work in the 
capacity of "journey;" and that work, philosophi- 
cally, consists in the performance of such labors as 
pertain to the exoteric apartment of Speculative Ma- 
sonry. To this apartment the labor of an Appren- 
tice is not called, because, in a figurative sense, his 
education is incomplete for its duties. He has but 
entered upon the threshold, where he is first to re- 
ceive that light which is to diffuse itself in knowledge, 
such as to enable him to understand the true nature 
of the field of operation opening to him, and by 
gradual advancement preparing him for the labors 
of the Master Mason ; whose work consists in that 
" that hath been accustomed to and is given to jour- 
ney." Fellow Crafts likewise stand in the same re- 
lation, but in an advanced degree of progress. 

" None shall discover envy at the prosperity of a 



164 PHILOSOPHY OP FREEMASONRY. 

brother, nor supplant him or put him out of his 
work, if he be capable to finish the same; for no 
man can finish another's work so much to the lord's 
profit, unless he be thoroughly acquainted with the 
designs and drafts of him that began it." 

Here it is enjoined, and we are cautioned to guard 
against cherishing a selfish or envious feeling at the 
prosperity of a brother, whereby he may sustain in- 
jury, and be wrongfully interfered with in his work, 
and thus detract from his abilities to execute the 
same. 

To avoid an envious state of feeling, we must cul- 
tivate a spirit of liberal magnanimity, forming a 
generousness of disposition, through the influence of 
which we shall be enabled to rise superior to that 
contracted feeling which creates envy at the prosper- 
ity of others, and which is only attended with an un- 
happy state of feeling to ourselves. 

What we are to consider by the expression of the 
term here applied — " the prosperity of a brother " — 
is to be understood as the attainment of that knowl- 
edge he possesses, the acquisition of which he has 
gained by his industry, his studious application, and 
his laborious service on the work assigned him to 
perform • all of which form the qualifications, with 
ability for the successful attainment of the same. It 
is a laudable ambition, a commendable example to 
imitate, and the results thereof are productive of 
good. Hence, envy should never discover itself to- 
ward the earnest and laudable efforts of a brother; 
but the desire for his " prosperity " should call forth 



MANAGEMENT OF THE GRAFT. 165 

our cheerful and willing assistance, our encourage- 
ment, and our approbation, that the lord's work be 
finished agreeable to his " designs," speculatively to 
carry out in practical exemplification those virtues 
which adorn with beauty the moral temple, as in 
part the plans designed as the material of prepara- 
tion for the ereation as the spiritual temple, drawn 
from the Great Light of Truth. 

An ambitious rivalry, honorably engaged in, will 
beget generous principles within us. It will give 
encouragement to our effort, stimulate us with in- 
creased zeal to excel, and, without envy, reward true 
merit, wdierever due. And such is the spirit that 
should prevail, according to the principles by which 
Masons work. 

He who applies himself to the acquisition of Ma- 
sonic knowledge may truly be said to be an indus- 
trious brother, whose efforts should be rewarded with 
prosperity; for his labors are comprehended within 
the expression of the term "prosperity," as here 
applied. 

One whose time has been profitably engaged in 
storing away Masonic knowledge, as treasures of in- 
tellectual worth and usefulness, that are to afford him 
the enjoyments extended through the privileges of 
our association, and to which the inattentive can not 
arrive, possesses the advantages that will accord to 
merit the just consideration of intelligent and appre- 
ciative Masons. 

An industrious brother, imbued with the true 
principles of the Order, constitutes a useful ornament 



166 PHILOSOPHY OF FREEMASONRY. 

in the temple, and, as an example, is a living expo- 
nent of the excellent precepts taught within it ; and 
such a one will not undertake what he does not feel 
himself fully competent to accomplish ; nor will he 
cherish envy toward those whose abilities are of a 
superior order; but mil render respect to real ability, 
where founded upon pure "worth and merit." 

u For no man can finish another's work so much 
to the lord's profit, unless he be thoroughly ac- 
quainted with the designs and drafts of him that 
began it." What we are here to understand by 
" designs and drafts/' in a Speculatively Masonic 
sense, are the application of these terms to those pe- 
culiar features which distinguish our organization, 
and, as such, form the fundamental principles upon 
which it exists, the embodiment of which comprise 
those ties that draw us together, and unite men of 
all nationalities and creeds into one great brother- 
hood, known and recognized by each other through 
the medium of a language peculiar to themselves. 

Truth, Honor, and Justice stand as the corner- 
stones upon which our structure is based, and they 
form the nucleus around which all the other virtues 
cluster, centering in these three primary principles. 
Hence, whatever enterprise we may contemplate to 
embark in, if our " designs" are laid in truth, honor, 
and justice, we may rest assured that our "drafts" 
are made upon correct principles, and our structure 
will be endowed with those virtues which add luster 
to our character, sustaining it with true dignity. 

The designs of our institution are to incite man's 



MANAGEMENT OF THE CRAFT. 167 

interest to labor for usefulness, both physically and 
mentally, and, through correct principles, seek the 
attainment of happiness, and the "drafts" to secure 
these grand objects are made upon the principles it 
inculcates. Thus, we morally design the erection of 
man's temporal edifice ; figuratively, an upright and 
consistent course of life, and the drafts to be used as 
the plans designed for the structure are to be drawn 
from the virtues, which are to endow it with Wis- 
dom, Strength, and Beauty. 

" When a Fellow Craftsman is chosen Warden of 
the work, under the Master, he shall be true, both 
to Master and Fellows, shall carefully oversee the 
work, in the Master's absence, to the lord's profit, 
and his brethren shall obey him." 

This paragraph refers to and prescribes the duties 
of a Warden, when chosen to superintend the work, 
under the Master. The selection was made from the 
Fellow Crafts, as it was in accordance with the cus- 
tom of the Fraternity in its operative capacity ; and 
the choice was not only made upon his abilities for 
the duties of his own station, but also for those per- 
taining to the Master's, whose representative he was. 
He was the first immediate officer to whom he com- 
municated his " plans and designs," and, as such, 
was the medium to convey his instructions to the 
workmen, and see that they were faithfully car- 
ried out. His position was a responsible one, and 
his obligation required that he should be " both true 
to the Master and Fellows." 

During the absence of the Master he assumed his 



168 PHILOSOPHY OF FREEMASONKY. 

duties and responsibilities. In this capacity, he was 
not only to oversee the work, that it must be well 
and properly done, but that he must also be able to 
carry out the Master's designs as thoroughly as 
though he were personally present, and the Craft 
were to observe the same respect to him as due to 
the Master. 

From this we perceive that the Warden was chosen 
for his ability and skill ; otherwise, he would have 
been totally unsuited to discharge the duties required 
of him, and to assume the responsible trust devolving 
upon the Master. 

" He shall be true both to Master and Fellows." 
Here his obligations were mutual. Favor was not 
to bias or incite him to swerve from duty ; for while 
he obeyed the behests of the Master, in that his re- 
quirements were to be faithfully and truly carried 
out, he was equally to regard the interest and welfare 
of the Craftsmen, that no injustice be done them, and 
his brethren, for in such relation the Craft stood to 
him, were to yield him prompt and cheerful obedience 
in all lawful demands. 

Within the prescribed duties of Warden (we here 
refer to this officer in the singular, because the An- 
cient Charges do so), as the Master's principal officer, 
was recognized the qualities to render him important 
aid in the management of the Craft; and it was 
likewise his duty to see that each Craftsman received 
a just recompense for services rendered; and, figura- 
tively, he stands in the same relation as the Master's 
chief officer in our speculative organization. 



MANAGEMENT OF THE CRAFT. 169 

Here we perceive, as we have heretofore already 
observed, how important it is that our officers should 
be men of skill and ability, whose knowledge is such 
as to enable them to discriminate what is proper or 
otherwise, and judge without partiality or favor; for 
we must consider the different parts as combined and 
working for one common interest, and that all are 
more or less affected through the operations of each 
other. " Worth and merit " being the distinguish- 
ing characteristics for preferment, we should ever 
keep their importance in view, as the qualifications 
most sure to command respect, secure harmony and 
mutual cooperation in our labors. 

Ignorance, conceit, and self-esteem are the source 
of discontent and the baneful elements of discord, 
repugnant to the principles by which Masons should 
be actuated ; for we are charged not to cherish " envy 
at the prosperity of a brother ; " nor to supplant 
him, or put him out of his work. And surely we 
can have no desire to do so, when we are judicious 
in the selection of officers, whose " worth and merit " 
are of that Masonic character as will commend itself 
to the honest consideration of all good and true 
Masons, to carry out the work in harmony. 

" All Masons employed shall meekly receive their 
wages without murmuring or mutiny, and not desert 
the Master until the work is finished." 

This would imply that there are some Masons un- 
employed, and of this, non-affiliating Masons may be 
regarded as of that class. Such is the inference con- 
veyed by the expression, and we give it this specu- 



170 PHILOSOPHY OF FKEExMASOJSKY. 

lative significance. They are unemployed, so far as 
regards their duties and obligations to the Frater- 
nity. They are unproductive, in that they do not 
contribute to the funds of a Lodge, whereby its 
store of " goods " is increased for usefulness. Their 
labors are not productive of any advantage to it, 
whereby its interests are promoted. Hence, they 
are nominally Masons, enjoying the title, but not de- 
voted to the labors of a Lodge, nor participating in 
any of its privileges, to enjoy the benefits derived 
therefrom. Hence, such Masons fail in the perform- 
ance of those duties that ought to be devoted to ser- 
vices constituting a good and useful member, who 
properly regards the nature of his obligations and 
the duties he owes to the Craft. 

Masons whose labors are devoted to a lively interest 
in the prosperity of a Lodge, " shall meekly receive 
their wages.'"' The wages bestowed upon them are 
such awards as are accorded for services faithfully 
rendered ; and whatever the marks of consider- 
ation may be that are awarded them, they are to re- 
ceive them with becoming meekness and respect. 
No ostentatious or selfish pride should influence one 
to presume any special right or privilege ; for Ma- 
sonry does not reward faithfulness to service upon 
this principle. True " worth and merit " alone are 
the proper considerations of her preferment; and 
whatever position we may be called to occupy, we 
should assume it in a spirit of content, free from 
murmuring or discontent, but regard our position as 
honorable, however humble it may be ; and thus, in 



MANAGEMENT OF THE CRAFT. 171 

our speculative capacity, we receive our wages in the 
true spirit of the charge. 

The labors of a Master, are onerous. He is called 
to the position he assumes by the consent and desire 
of the Lodge, and the brethren should consider that 
it is their duty to give him that support his station 
demands. They are not to be unmindful of their 
duties, nor to neglect him during the hours of labor; 
but to serve him faithfully until he hath " finished 
the work ; " and thus being engaged in the perform- 
ing of good works, they are to receive his charge to 
depart in peace, cultivate and practice the spirit of 
that genuine principle of brotherly love and respect 
which ought ever to prevail in our outward duties 
of life, as well as in the Lodge-room. 

We may here remark, that it is a habit, too much 
indulged in by many, but mostly so in city Lodges, 
to retire during the working hours of a Lodge. 
Xow, such habits are not only wrong in practice, 
but, to a certain extent, are an interruption of the 
work, and show a considerate want of appreciation and 
respect; and although the Master gives his consent, 
yet he feels more or less, to some extent, a degree of 
mortifying disappointment, arising, as he may justly 
conceive, from a due consideration for a proper inter- 
est in the affairs of the Lodge ; and such conduct on 
the part of members is not in compliance with the 
requirements of the charge, " that we shall not desert 
the Master till the work is finished," and this prop- 
erly embraces the ceremony of closing a Lodge. 

The attention of the candidate is also attracted by 



172 PHILOSOPHY OF FREEMASONRY. 

such improprieties, and his mind naturally drawn 
from the impression sought to be made by the in- 
structions given in our illustrations, particularly so 
when these interruptions occur during the interval 
of sections. 

When a brother enters a Lodge, he should do so 
with the intention of remaining during its hours of 
labor, because he has an interest therein, in common 
with others. He should not ask permission to retire, 
unless urgent necessity demand it, or, at least, that a 
reasonable assignment be offered for the permission 
to do so. By his retirement he debars himself from 
receiving that handsome charge given at the close 
of a Lodge, and which is for his benefit while in the 
outer world, more particularly so than while within 
the Lodge. 

" A younger brother shall be instructed in work- 
ing, to prevent spoiling the materials for want of 
judgment, and for increasing and continuing of 
brotherly love." 

Here are two principal reasons set forth, assigning 
why a younger brother should receive proper in- 
struction. The first is, that for want of experience 
and judgment, he may not spoil or mar the materials. 
The second is, that the intuition of correct princi- 
ples, properly instilled, may increase in the continu- 
ing desire of growing affection and brotherly love, — 
" The foundation and corner-stone, the cement and 
glory of this Ancient Fraternity." 

The " Materials " here referred to may be viewed 
under two aspects. The first as embraced within 



MANAGEMENT OF THE CRAFT. 173 

the requirements pertaining to the candidate's first 
introduction into our Lodges, and they comprehend 
his religious principles, based upon his belief in the 
existence of the Supreme Being, his duty toward 
Him, and of his dependence upon Him. Secondly, 
of the moral duties he owes to himself and to his 
fellow-beings ; all of which are founded upon the 
principles of Truth, Justice, and Honor. These are 
the materials within which are comprehended every 
virtue that conduces to man's comfort and happiness 
in this life, and prepares him for a higher and more 
perfect one. 

We may view this expression, " Materials," in 
another aspect. The candidate for initiation may, 
very properly, be considered in this light : he is, 
figuratively, the " Material " upon whom the Master 
performs that work which is to fit him for his place 
in our temple. He is in a state of darkness, or, at 
least, is presumed to be so, as to the light and knowl- 
edge to be revealed unto him. He figuratively rep- 
resents the Rough Ashler, to be prepared by the 
hands of the workmen. 

Now, viewing the candidate in this speculative 
aspect, it is, therefore, of the utmost importance, that 
these primary considerations are properly presented 
to his mind, that they may have their influence to 
impress him with the force and power of their reali- 
ties ; for realities they are, based upon Divine and 
moral law, the consideration wherein are involved 
all the other duties of man. 

Hence, then, properly prepared, he enters upon his 



174 PHILOSOPHY OP FREEMASONRY. 

labors, is taught the moral application of the several 
implements placed in his hands, and works agreeably 
to the instructions given him. His Trestle Board is 
the Divine Light, which is to guide him in the way 
to all Truth; and if he works according to the rules, 
as therein laid down, and uses his implements in obe- 
dience to the instruction given him, he will not spoil 
his work ; but, as a careful and industrious Appren- 
tice, through his skill, so work as that, in due time, 
he may become a proficient Master. Thus, he will 
have erected a temple consecrated in the bonds of 
brotherly love, dedicated to a virtuous life, and de- 
voted, in labors, to the performance of good works. 

Such, then, is the necessity for giving proper in- 
struction, and of imparting correct principles, that 
the efforts of our labors may produce their happy 
results. Thus we moralize and speculatively apply 
the term " Material.'' 

" All the tools used in working shall be approved 
by the Grand Lodge." 

It may be somewhat of an anomaly to properly 
understand the nature of the "Tools" referred to in 
this sentence; but as our expressions are figurative, 
we apply the term, in that sense, to such things as 
are "furnished" us by the Grand Lodge, granting 
us power and authority to work in the speculative 
science of Freemasonry, in a lawfully constituted 
manner. Hence, the Grand Lodge furnishes us with 
the required instruments of authority, and approves 
of our work, when done according to the usages of 
the Fraternity. 



MANAGEMENT OF THE CRAFT. 175 

Our laws, landmarks, and rituals, written and 
unwritten, may be comprehended under the term 
" Tools." The Grand Lodge, being the parent, is to 
see that no innovation is made ; but all things being 
in harmony with the regulations prescribed by our 
u Ancient Charges " for our government, and we work 
with the authority bestowed upon us, according to 
the instructions received ; labor with the tools fur- 
nished us. 

" Xo laborer shall be employed in the proper work 
of Masonry ; nor shall Free Masons work with those 
that are not free, without an urgent necessity; nor 
shall they teach laborers and unaccepted Masons as 
they would teach a Brother or Fellow." 

The terms of the expression here put forth are 
more applicable to the Operative than to the Spec- 
ulative Mason ; but to view them so as to regard 
them in a speculative character, they refer to what 
are termed clandestine or unlawfully made Masons. 
Hence, such Masons can not be permitted to work 
in regularly authorized Lodges ; nor can we, in any 
manner whatever, hold Masonic intercourse with such, 
as they are laborers strictly forbidden to-be employed 
in the proper work of Masonry, not being lawfully 
in possession of our Art. 

" Xor shall Free Masons work w r ith those that are 
not free." A Freemason, in the acceptable sense of 
the term, is one who has been made in, and owes 
allegiance to regularly organized bodies of Masons, 
and is amenable to them, whether affiliated with any 
particular Lodge or not. Xon-affiliation can not 



176 PHILOSOPHY OF FREEMASONRY. 

lawfully disfranchise a Mason ; but it cuts him off 
from the special benefits and privileges of a Lodge; 
yet such a Mason may work with those that are Free 
and Accepted because he is of the household. 

" Urgent necessity." This, considered in the same 
light, can only be applied to such extreme cases, 
where a Mason may be required to respond to a call — 
extend relief or aid — implored under necessity ad- 
mitting of no delay. Beyond this, however, we can 
hold no communication, until satisfactory evidence 
has convinced us of the legitimacy of those into 
whose presence we may find ourselves placed. We 
are not at liberty to hold conversation in reference to 
Masonry as with a lawful and accepted brother and 
fellow, whom we know as such. These precautions 
are to be strictly observed, although, in the events 
of life, we may be so circumstanced that our Masonic 
knowledge may be called into requisition for our 
own personal selves, or for others. Hence, " urgent 
necessity" admits of no delay where duties are im- 
perative. 

"Nor shall they teach laborers and unaccepted 
Masons as they would teach a Brother or Fellow." 
This sentence bears a close relation to the preceding 
one. We may consider it as referring to those pre- 
cautions, wherein " silence and circumspection " are 
to be carefully observed, whereby no one may im- 
properly obtain that which belongeth to the lawful 
Brother. The expression, " laborers," as here ap- 
plied, is to be regarded as referring to those in the 
outer world with whom we can have no Masonic 



MANAGEMENT OF THE CRAFT. 177 

intercourse, beyond which may be learned in our 
written rituals. 

By the terms of the qualities, " that no laborers 
shall be employed in the proper work of Masonry, 
nor shall Free Masons work with those that are not 
free/' are to be understood the exercise of that cau- 
tion necessary to guard against imposition; closely 
to scrutinize the pretensions of those who may en- 
deavor to insinuate themselves as laborers, not proper 
to be employed ; that is, thereby to obtain knowledge 
of work which is only to be communicated in a proper 
manner. Evidence must be established by those who 
seek our privileges of their rightful pretensions, that 
they are lawfully in possession of the Art. Other- 
wise, we are charged to refrain from all unnecessary 
intercourse, whereby to make known knowledge 
through improper means — such as we communicate 
with accepted " Brothers or Fellows." 

" Silence and circumspection " are the sure guards 
of safety against inquisitive and prying minds ; and 
a Mason who observes the cardinal virtues of the 
Order will never permit himself to be led into con- 
troversies involving the interests and welfare of the 
Fraternity; for upon his Temperance — temperance 
in mind and action — will depend that Fortitude 
which sustains him against attempts to lead him 
into improper controversies ; but Prudently avoiding 
every snare to entrap him, as a strict observance and 
regard for Justice to his duties and obligations re- 
quire that he should so conduct himself as to give 
no occasion to be involved with those who may be 
12 



178 PHILOSOPHY OF FREEMASONRY. 

disposed, through evil designs, to assail the institu- 
tion. 

While, by our charges, we are admonished, in this 
respect, as to our conduct, we are not forbidden, 
when approached in a proper manner, to hold con- 
versation in reference to Masonry; but not to seek 
the opportunity to do so. Properly solicited, we 
may state the object and design of the association ; 
and no reasonable person will ask us to go beyond 
this. 

Such, as Speculative Masons, are the moral illus- 
trations we " design and plan " to govern us, as drawn 
from the charge at the head of this section of our 
" Ancient Charges." 



SECTION VI. 

OF BEHAVIOR, VIZ. : UNDER THE SPECIFICATIONS 
EMBODIED WITHIN THE SIXTH CLAUSE. 

" 1. IN THE LODGE WHILE CONSTITUTED. 

" You are not to hold private committees, or separate con- 
versation, without leave from the Master, nor to talk of any- 
thing impertinent or unseemly, nor interrupt the Master or 
Wardens, or any brother speaking to the Master: Nor be- 
have yourself ludicrously or jestingly while the Lodge is 
engaged in what is serious and solemn ; nor use any unbe- 
coming language upon any pretense whatsoever; but to pay 
due reverence to your Master, Wardens, and Fellows, and put 
them to worship. 

" If any complaint be brought, the brother found guilty shall 
stand to the award and determination of the Lodge, who are 
the proper and competent judges of all such controversies (un- 
less you carry it by appeal to the Grand Lodge), and to whom 
they ought to be referred, unless a lord's work be hindered 
the meanwhile, in which case a particular reference may be 
made ; but you must never go to law about what concerneth 
Masonry, without an absolute necessity apparent to the Lodge. 

" 2. BEHAVIOR AFTER THE LODGE IS OVER, AND 
THE BRETHREN NOT GONE. 

" You may enjoy yourselves with innocent mirth, treating 
one another according to ability, but avoiding all excess, or 

(179) 



180 PHILOSOPHY OP FREEMASONRY. 

forcing any brother to eat or drink beyond his inclination, or 
hindering him from going when his occasions call him, or doing 
or saying any thing offensive, or that may forbid an easy and 
free conversation; for that would blast our harmony, and de- 
feat our laudable purposes. Therefore, no private piques or 
quarrels must be brought "within the door of the Lodge, far 
less any quarrels about religion, or nations, or State policy, we 
being only, as Masons, of the Catholic Religion above men- 
tioned ; we are also of all nations, tongues, kindreds, and lan- 
guages, and are resolved against all politics, as what never 
yet conduced to the welfare of the Lodge, nor ever will. Thia 
charge has been always strictly enjoined and observed ; but 
especially ever since the reformation in Britain, or the dis- 
sent and secession of these nations from the communion of 
Borne. 

" 3. BEHAVIOR WHEN BRETHREN MEET WITHOUT 
STRANGERS, BUT NOT IN A LODGE FORMED. 

"You are to salute one another in a courteous manner, as 
you will be instructed, calling each other brother, freely giv- 
ing mutual instruction, as shall be thought expedient, without 
being overseen or overheard, and without encroaching upon 
each other, or derogating from that respect which is due to 
any brother, were he not a Mason ; for though all Masons 
are as brethren upon the same level, yet Masonry takes no 
honor from a man that he had before; nay rather it adds to 
his honor, especially if he has deserved well of the brother- 
hood, who must give honor to whom it is due, and avoid ill 
manners. 

" 4. BEHAVIOR IN PRESENCE OF STRANGERS NOT 
MASONS. 

" You shall be cautious in your words and carriage, that 
the most penetrating stranger shall not be able to discover or 
find out what is not proper to be intimated ; and sometimes 



OF BEHAVIOR. 181 

you shall divert a discourse, and manage it prudently for the 
honor of the worshipful Fraternity. 

"5. BEHAVIOR AT HOME AND IN YOUR NEIGH- 
BORHOOD. 

u You are to act as becomes a moral and wise man ; partic- 
ularly, not to let your family, friends, and neighbors know the 
concerns of the Lodge, etc., but wisely to consult your own 
honor, and that of the ancient brotherhood, for reasons not to 
be mentioned here. You must also consult your health, by 
not continuing together too late, or too long from home, after 
Lodge hours are past; and by avoiding of gluttony or drunk- 
enness, that your families be not neglected or injured, nor you 
disabled from working. 

"6. BEHAVIOR TOWARD A STRANGE BROTHER. 

" You are cautiously to examine him, in such a method as 
prudence shall direct you, that you may not be imposed upon 
by an ignorant false pretender, whom you are to reject with 
contempt and derision, and beware of giving him any hints 
of knowledge. 

" But if you discover him to be a true and genuine brother, 
you are to respect him accordingly ; and if he is in want, you 
must relieve him, if you can, or else direct him how he may 
be relieved : You must employ him some days, or else recom- 
mend him to be employed. But you are not charged to do be- 
yond your ability, only to prefer a poor brother, that is a good 
man and true, before any other poor people in the same cir- 
cumstances. 

''Finally, All these charges you are to observe, and also those 
that are to be communicated to you in another way; cultiva- 
ting brotherly love, the foundation and cap-stone, the cement 
and glory of this ancient Fraternity, avoiding all wrangling 
and quarreling, all slander and backbiting, nor permitting 



182 PHILOSOPHY OF FREEMASONRY. 

others to slander any honest brother, but defending his char- 
acter, and doing him all good offices, as far as is consistent 
with your honor and safety, and no farther. And if any of 
them do you injury, you must apply to your own or his Lodge; 
and from thence you may appeal to the Grand Lodge at the 
quarterly communication, and from thence to the annual Grand 
Lodge, as has been the ancient laudable conduct of our fore- 
fathers in every nation ; never .taking a legal course but when 
the case can not be otherwise decided, and patiently listening , 
to the honest and friendly advice of Master and Fellows, when 
they would prevent your going to law with strangers, or would 
excite you to put a speedy period to all law suits, that so you 
may mind the affair of Masonry with the more alacrity and 
success; but with respect to brothers or fellows at law, the 
Master and brethren should kindly offer their mediation, which 
ought to be thankfully submitted to by the contending breth- 
ren ; and if that submission is impracticable, they must, how- 
ever, carry on their process or law-suit, without wrath and ran- 
cor (not in the common way), saying or doing nothing which 
may hinder brotherly love, and good offices to be renewed and 
continued; that all may see the benign influence of Masonry, 
as all true Masons have done from the beginning of the world, 
and will do to the end of time. Amen. So mote it be." — An- 
cient Charges. 



THE sixth, and last charge, treats of " Behavior 
in general." Within the compass of this charge 
are embraced six separate headings, all of which refer 
to the behavior of Masons in general, specifying 
clearly the line of duty they are to observe at all 
times, toward each other, on all occasions, and under 
all circumstances ; and likewise toward those who 
may not stand in the same relationship, but as 
neighbors and strangers. 



OF BEHAVIOR. 183 

The several specifications enumerated within the 
charge very minutely detail the duties we, as Ma- 
sons, are to observe, both within the Lodge and 
without; and from which it will also be perceived, 
that they are not merely restricted, in the offices 
thereof, to our own, embraced within the circle of 
our brotherhood; but are to be extended toward 
others, as far as the calls of humanity, in our rela- 
tions to community, demand. Yet, our chief duty is 
first to our own — to those of the household; they 
having a stronger claim to our consideration. 

Our actions, as the exponents of what we profess, 
are to extend themselves abroad, as the evidence to 
establish the principles we inculcate through our 
Speculative system. 

A general interest in the welfare of society, and 
the relations common to the mutual duties reciprocal 
to neighborly friendship, comprehends a part of our 
duty wherein community has a claim upon us, 
as we constitute a part thereof; and every good 
Mason will conform to just and reasonable require- 
ments made upon him, and contribute his share of 
services, according to his abilities and circumstances. 
And if he refuse, or fail in this duty, he certainly 
has not profited much from the useful instructions 
he has received, through the privileges the associa- 
tion has afforded him, and requires at his hands. 

To be peaceable and law-abiding, is the duty of a 
Mason. He owes as much to community in this 
respect as he can owe to the association with which 
he stands connected ; for he can not respect the one 



184 PHILOSOPHY OF FREEMASONRY. 

unless he does the other. Hence, our duties, in this 
respect, are of a general character. 

The best evidence a Mason can give of his wor- 
thiness, that he really honors the title of his profes- 
sion, is to have a " conscience void of offense toward 
God and man." By refraining from vice in all its 
forms, and living in obedience to the dictates of an 
upright life, imbued with the virtues of a humane 
and benevolent disposition, he accomplishes this ob- 
ject, and wears his distinctions with honored pride, 
as a true and consistent " Son of Light," whose works 
should ever show themselves forth according to the 
knowledge he possesses. 

We claim to be the " Sons of Light ; " but we can 
only do so, and justly merit the appellation, when 
the actions of our lives are in conformity to the light 
we have received ; demonstrating itself in tfye con- 
sistency with which we regulate our conduct, and 
live in obedience to the knowledge our light has re- 
vealed unto us. 

Our light and knowledge are to be the standard 
by which we exhibit our devotion and manifest our 
attachment to the requirements of our institution, 
and the illustrations thereof will show forth as we 
live in conformity to the faithful observance and dis- 
charge of the duties it requires at our hands. They 
will display themselves in the emanations of our out- 
ward deportment, as inculcated in our private assem- 
blings, according as our advancement therein has been. 

Orderly sobriety and respectful deportment are the 
crowning attributes that should ever distinguish a 



OF BEHAVIOR. 185 

Freemason for his usefulness and worth; and he 
who does not conform in conduct to these considera- 
tions, is not worthy of the name he has assumed, and 
claims to bear. 

Light and knowledge are the elementary require- 
ments essentially necessary to constitute a worthy 
"Son of Light;" not in form, but in spirit. They 
are the primary considerations upon which we build 
to secure and establish that "worth and merit" to 
be possessed, which stand forth as the distinguishing 
virtues upon which our perferment ought to be es- 
tablished, according to our " Ancient Charges." The 
extent of our value and our usefulness in the field 
of labor wherein we operate, ought to be commensu- 
rate to the light and knowledge we possess. 

Life — Divine life — is the source from whence em- 
anates light; and knowledge is the nutriment that 
sustains that light. The Great Being, whom we are 
taught, with filial gratitude, to adore, is eternal 
life, and all light and knowledge are centered in 
Him, as the first great cause of their emanation. 

When we have light revealed unto us, manifesting 
itself in knowledge, and do not avail ourselves of the 
benefits it bestows upon us, we can not expect to 
become profitable laborers, whose services have been 
rendered commensurate to the advantages its privi- 
leges have conferred upon us, and our claims to be 
the "Sons of Light" are falsified by our inapplica- 
tion to duty ; and the outer world can truly say, that 
our practice is not in harmonious union with the 
precepts we profess to inculcate, and we can offer no 



186 PHILOSOPHY OF FREEMASONRY. 

apology to justify our delinquency. Hence, we are 
inconsistent to what we profess and proclaim to the 
world, by our wanton disregard for the teachings of 
our esoteric assemblings, and our own acts are the 
witnesses arrayed against us as the evidence of our 
condemnation. 

Are we willing, then, with the responsibilities we 
have assumed resting upon us, to bear the odium of 
being dissemblers? and, as such, with what degree 
of propriety can we stand forth, and consistently vin- 
dicate ourselves, where our actions are so far at vari- 
ance with our profession, as those claiming to be the 
" Sons of Light ? " Sustain the honor and dignity 
of our institution, whose radiant beauties, as inesti- 
mable jewels, should distinguish us for the practice 
of every good and noble virtue, to be worn as the 
embellishment to beautify the moral temple of man, 
prefigured by the temple where the Shekinah rested 
upon the holy altar, from whence the Divine voice 
proclaimed obedience and love to be the chief duty 
of man, that love which exemplifies itself in charity 
toward others — a love emanating from a pure desire, 
governed by a benevolent and humane disposition, 
to do good for others, as well as for ourselves. 

If we desire to merit our profession, be worthy of 
its cause, we must be consistent to the rules and re- 
quirements it has prescribed for our individual gov- 
ernment ; for then, and then only, can we truly and 
consistently claim what we profess to be, true and 
worthy " Sons of Light," directing our actions by 
the knowledge we have attained, derived through the 



OF BEHAVIOR. 187 

light we possess — " Free and Accepted Masons " in 
the full sense and acceptation of the term — a title 
honorable, noble, and dignified in its calling, when 
properly respected in what it requires, reflecting, in 
rays of luster, the virtues that embellish and adorn 
our characters for consistency to the profession we 
make. 

"1. IN THE LODGE WHILE CONSTITUTED. 

" You are not to hold private committees or sep- 
arate conversation, without leave from the Master, 
nor to talk of any thing impertinent or unseemly, 
nor interrupt the Master or Wardens, or any brother 
speaking to the Master : Nor behave yourself ludi- 
crously or jestingly while the Lodge is engaged in 
what is serious and solemn ; nor use any unbecoming 
language upon any pretense whatsoever; but to pay 
due reverence to your Master, Wardens, and Fel- 
lows, and put them to worship. 

" If any complaint be brought, the brother found 
guilty shall stand to the award and determination 
of the Lodge, who are the proper and competent 
judges of all such controversies (unless you carry it 
by appeal to the Grand Lodge), and to whom they 
ought to be referred, unless a lord's work be hin- 
dered the meanwhile, in which case a particular refer- 
ence may be made ; but you must never go to law 
about what concerneth Masonry, without an absolute 
necessity apparent to the Lodge." 

"In the Lodge while constituted." This signifies 
the working hours of a Lodge, during which time 



188 PHILOSOPHY OF FEEEMASONEY. 

brethren should conduct themselves in a manner be- 
coming to the place in which they meet — devoted to 
virtue and morality. 

A Lodge is dedicated to St. John the Baptist and 
St. John the Evangelist, and the reasons assigned 
why it is thus dedicated are on account of the virtues 
shown forth in the lives of these eminent men ; and 
they also represent parallels, illustrating the motives 
that should govern our actions, because our actions, 
to constitute virtue, must be influenced by a spirit 
of disinterestedness in their motives ; otherwise, there 
could be no worthy merit in their performance, as 
selfish considerations would be the groundwork in- 
fluencing them. Hence, then, there can exist no 
meritorious unanimity where motive and action do 
not spring from one source, running parallel in har- 
mony of sentiment and feeling in association of kin- 
dred fellowship. 

Lodges in England are dedicated to God and his 
service ; and this comprehends all that is embraced 
in our system. Service to God comprises all good 
actions, whatever they may be. Hence, the patron 
saints to whom we dedicate our Lodges were the 
embodiment of these virtues, devoted to the welfare 
of man, and which constitute " service to God." 

During the working hours of a Lodge we are not 
permitted to engage in matters unconcerned to its 
affairs, whereby we interrupt its labors, nor to hold 
private conferences, without leave of the Master. To 
engage in conversation of any matter unnecessary, 
or to interrupt a brother in his work, is discourteous ; 



OF BEHAVIOE. 189 

to behave ludicrously or jestingly, is undignified and 
disrespectful ; to give utterance of expression in any 
other than respectful and decorous language, shows a 
want of becoming respect to the Lodge : all of which 
would not be tolerated ; but meet with a prompt and 
justly merited reproof. 

A Lodge is no place for levity; but where the 
strictest respect to obedience and dignified propriety 
of deportment should be observed. It is a place de- 
voted to the improvement of the mind and the cul- 
ture of principles religious and moral in their nature. 
Our assemblies are opened with prayer, and our la- 
bors devoted to the culture of virtue and morality, 
illustrated by figures and emblems calculated to make 
a strong and deep impression, lasting upon the mind ; 
and our labors are closed with a solemn invocation 
to Deity, that they may have their good effect, in 
strengthening us to carry out in practice what we 
have been taught within their precincts to cultivate. 

These are the observances we are taught to regard, 
and through which we "pay due reverence to the 
Master, Wardens, and Fellows, and put them to 
worship ;" that is, honor, respect, and obey each and 
every one, according them due consideration in what- 
ever station or place they may be called to occupy ; 
and these embrace our duties a in the Lodge while 
constituted." 

It is a duty incumbent on the Master of a Lodge 
to keep a supervision over the action of its mem- 
bers, and to admonish them where necessity requires 
it. In the charge to which he gives assent previous 



190 PHILOSOPHY OF FREEMASONRY. 

to entering upon the duties of his office, he declares, 
in that assent, to " avoid private piques and quar- 
rels." Now, as this is a duty he declares to observe 
in respect to himself, then he owes it to his position 
to see that the members of his Lodge observe the 
same in respect to the duties they owe to the Lodge 
and themselves; and much of the good work and 
usefulness of a Lodge will depend upon him in this 
respect ; and he must also feel the responsibility of 
his position, to truly and faithfully carry out its re- 
quirements, according to the tenor of the charge he 
has received. 

Difficulties arising between brethren, growing out 
of misunderstanding, ought always to be amicably 
adjusted between themselves, or through the media- 
tion, council, and advice of other disinterested breth- 
ren, to prevent and avoid unpleasant notoriety, 
which, too often, causes mortification to others and 
brings disrepute upon the Fraternity. If Masons 
were to adhere to this rule, as a duty they owe 
toward each other, it would be much more becoming, 
and in better taste to their character as such. Where, 
however, difficulties are of such an aggressive nature 
as not to admit of this, but must require the action 
of the Lodge, the delinquent brother must abide the 
award of the Lodge, whatever that may be. 

Yet a brother, who may feel that his offense has 
not been adequate to the punishment inflicted upon 
him, has his redress through the Grand Lodge, 
where he may carry his grievances, and which body, 
through a committee, investigate the matter, and, 



OF BEHAVIOR. 191 

if injustice has been done him, or there has been 
any irregularity in the proceedings instituted against 
him, they revoke the same, in whole or in part, and 
send the matter back to the Lodge, who4ake new 
action in the case. 

This is a wise regulation, intended to protect the 
interest of a brother from any improper proceedings 
on the part of a Lodge, that his punishment, for 
Masonic misdemeanor, may be according to the na- 
ture of his offense. It illustrates the liberal princi- 
ples governing the institution, in that it properly 
regards the rights of those amenable to its laws. Its 
charitable features seek rather to reclaim and retain 
than to cast off, and the offense of a brother must 
be of a heinous nature where he is expelled from all 
privileges and claims to the institution. 

Litigations ought to be avoided by Masons, if 
possible, particularly in what " concerneth Masonry ; " 
but where this can not be the case, they are to be 
conducted in a manner not to destroy the feeling of 
brotherly regard which ought to be preserved, that 
their duties and obligations may otherwise remain 
unimpaired. u So says the charge." 

It is not derogatory to our character, nor does it 
reflect to our dishonor, where we can amicably con- 
cede to the reconciliation of difficulties and misun- 
derstandings that have arisen between brethren, but 
rather to our honor, where we can nobly and mag- 
nanimously give and forgive each other's errors, as 
Masons, in all charitable feeling, should ever be 
ready and willing to do, as our work can only be 



192 PHILOSOPHY OF FREEMASONRY. 

carried to successful accomplishment when conducted 
in a spirit of harmony, such as the tenet of brotherly 
love requires. 

"2. BEHAVIOR AFTER THE LODGE IS OVER, AND 
THE BRETHREN NOT GONE. 

" You may enjoy yourselves with innocent mirth, 
treating one another according to ability, but avoid- 
ing all excess, or forcing any brother to eat or drink be- 
yond his inclination, or hindering him from going when 
his occasions call him, or doing or saying any thing 
offensive, or that may forbid an easy and free conver- 
sation ; for that would blast our harmony, and defeat 
our laudable purposes. Therefore, no private piques 
or quarrels must be brought within the door of the 
Lodge, far less any quarrels about religion, or nations/ 
or State policy, we being only, as Masons, of the 
Catholic Religion above mentioned ; we- are also of 
all nations, tongues, kindreds, and languages, and 
are resolved against all politics, as what never yet 
conduced to the welfare of the Lodge, nor ever will. 
This charge has been always strictly enjoined and 
observed ; but especially ever since the reformation 
in Britain, or the dissent and secession of these na- 
tions from the communion of Rome." 

This section of the charge treats of the behavior 
brethren should extend toward each other in their 
social relations, after the labors of a Lodge are closed, 
and they have not yet separated. 

" Behavior after the Lodge is over, and the brethren 
not gone." In former times it was the custom for 



OF BEHAVIOE. 193 

the Fraternity, after the labors of a Lodge were 
closed, previous to the dispersing of the brethren, to 
join in a separate apartment, and partake of refresh- 
ment ; yet " treating each other according to ability," 
by avoiding all excessive and improper indulgences ; 
and it was in accordance with the prevailing custom 
of the times; but these habits have long since been 
abandoned ; yet it will be observed, that, while the 
custom prevailed, a brother was not to be urged to 
partake of more than his inclination or a sense of 
propriety and decorum dictated to him to do. That 
respect, therefore, was due him, and was required to 
be observed on those occasions ; neither was he to be 
prevented, contrary to his own inclinations, to depart, 
whenever he deemed it proper, from his own sense 
of propriety, to retire. 

They were also required to be courteous in deport- 
ment toward each other; to refrain from improper 
conversation, or the use of offensive language, where- 
by to wound the feelings of a brother ; but that their 
conversation should be interspersed with instructive 
information. Their conversation might also be mirth- 
ful, but decorous in language, that the peace and 
harmony of good feeling might prevail uninterrupted, 
and not marred, to disturb their fellowship, whereby 
to pervert the purposes of the association. 

Private piques, or wrangling respecting religious, 
political, or other matters, are most strictly forbidden 
in the Lodge, and must be avoided in our social re- 
lation; and in our outward intercourse we should so 
express and deport ourselves as to avoid giving un- 
13 



194 PHILOSOPHY OF FREEMASONRY. 

necessary offense; and the reasons assigned therefor 
are, that our religion is catholic in its nature ; our 
political sentiments are our own private concerns, 
and must not be interfered with ; as we are of that 
cosmopolitan character, composed of men " of all 
nations, tongues, kindreds, and languages," save that 
universal language known only to our brotherhood. 
" Hence, we are resolved against all politics, as what 
never yet conduced to the welfare of the Lodge, nor 
ever will." 

Thus our " Ancient Charges V. prescribe our duties 
in our social relations, as well as those to be ob- 
served " in the Lodge while constituted." Hence, 
" Rulers and Governors, supreme and subordinate," 
can fraternize in our assemblings, and freely engage 
in the privileges of our Organization, where men of 
all ranks, stations, and positions in life, respectable 
and honorable in calling, can engage in and enjoy 
our social mirthful ness, without feeling wounded in 
their sensibilities. Such are the principles upon 
which our social gatherings are conducted, harmony 
being the indwelling element and cement of our fel- 
lowship. 

" And this charge has been always strictly en- 
joined and observed ; " and continues to be so to the 
present, and ever will be while we adhere to its pre- 
cepts, carrying out, in practice, what we have been 
taught, in the Lodge, to cultivate. 

The custom of the Fraternity, however, in this 
respect, as regards its social features, has changed. 
It is, however, observed by many Masonic bodies, to 



OF BEHAVIOR. 195 

hold annual reunions, generally dating with their 
organization ; at which times the brethren assemble 
for social interview and exchange of friendly senti- 
ment. These occasions bring together those who are 
remotely situated, for purposes of fraternal greeting 
and interchange of those brotherly relations which 
strengthen our mutual friendship, and draw us more 
intimately together in our fellowship. And this is 
reasonable, rational, and proper. Man needs the ad- 
vantages and influences flowing from those social 
gatherings, as they are beneficially necessary, and 
constitute a part of the recreations contributing to 
his happiness and to the enjoyments of life. Yet here, 
likewise, we are under the same restraint to observe 
that same due decorum in the enjoyment of our fes- 
tivities as were enjoined upon our ancient brethren, 
always regarding each other's rights, and not tres- 
passing upon their privileges. 

There is a degree of nobleness and dignity in the 
Masonic character, when properly understood and 
duly appreciated, that gains the confidence and se- 
cures the respect and esteem of man in his fellow- 
man. Its elevating principles influence and impress 
him with every honorable and ennobling sentiment 
becoming to his character, as noted for usefulness 
in association with his fellow-beings, and makes him 
realize that it is not station nor rank that constitutes 
his worth, but that it is in the courteous and manly 
bearing becoming thereto that he sustains the real 
dignity of that character in which consists his value ; 
such a character as a Mason should be proud to 



196 PHILOSOPHY OF FREEMASONRY. 

possess, and will honor, when consistent to its re- 
quirements. 

Social reunions, when conducted upon proper prin- 
ciples, innocent and inoffensive in their mirth fulness, 
are exhilarating in their influence, and have their 
happy effects, — happy in that they bring us together 
at periods which afford the opportunity for exchang- 
ing those endearing relations and friendly greetings 
becoming to a brotherhood. They awaken within 
us those cherished feelings of respect and affection 
which, at times, become somewhat estranged through 
long separation, and make us more liberal and gen- 
erous toward each other, most particularly so during 
heated times of political or other excitements, when 
man sometimes forgets his duty, and needs a check- 
ing influence to hold him within the bounds of mod- 
eration, as illustrated by the cardinal virtues. 

Masons are like all other men. They have their 
likes and their dislikes ; but they are taught, in all 
respects, to preserve those amicable relations through 
which they are united in one, — one universal broth- 
erhood, governed by regard for each other, and 
"among whom no contention should ever exist, but 
that noble contention or emulation as to who can 
best work and best agree," and as brethren, bound 
together for one common interest, to dwell in " love 
and unity," the elements composing the cement of 
our union, the worth upon which our merit stands. 

We have known instances where brethren, for 
want of knowledge of each other, have been preju- 
diced in feeling, yet meeting together in our social 



OF BEHAVIOR. 197 

relations, have become the most endeared friends, 
strengthened in their ties of fraternal union. 

So extensive is our brotherhood, that there are 
many whom we meet only on such occasions; and 
the happy result is that brother is often made to find 
that brother is a much better man and better Mason 
than he considered him to be. 

In the system of our organization are most beau- 
tifully blended together, and interwoven in a harmo- 
nious unison, the various duties and social enjoyments 
for man's happiness j for while our graver duties and 
obligations are enjoined upon us, our social recrea- 
tions are to be participated in with becoming pro- 
priety and decorum. Hence, then, while we observe 
the duties and requirements pertaining to the former, 
we engage in, and enjoy the latter, as the relaxations 
from our labors ; and thereby enjoy the bestowments 
of life with rational consistency, as destined by our 
Creator. 

The aim we seek to gain, and object we desire to 
accomplish through our labors, is to wean man from 
the indulgence in vices that tend to degradation, and 
lead him to cultivate the virtues embodied in the pre- 
cepts of Temperance, Fortitude, Prudence, and Jus- 
tice; practicing the virtues of Brotherly Love, Re- 
lief, and Truth, as the exemplification of our moral 
teachings, and living in the Faith of enjoying, 
through our Hope, the felicities of a boundless Char- 
ity, as our spiritual teachings, which extend beyond 
the brief span allotted to human life. 

Such is the theory and philosophy of our Organ- 



198 PHILOSOPHY OF FREEMASONRY. 

ization, founded upon the inestimable gift of Divine 
Light, our Moral and Spiritual " Trestle Board." 

It is thus we find, in our beautiful system, an in- 
stitution founded upon principles arranged in concert 
of harmony in all its several parts, each and every 
one of which is consistent to order, propriety, and 
decorum. Regulating our actions in conformity to 
these, we enjoy the benefits and advantages it bestows 
upon us, and carry out the same order in the daily 
affairs of life. 

A fabric we behold whose corner-stone laid in 
truth, erected upon principles consistent with relig- 
ious and moral duties, and affording social recreations 
conformable to rational enjoyments — in all of which 
we are invited to engage — feast the mind with profit- 
able acquisition of knowledge ; strengthen our resolu- 
tion to battle against vice ; in moderation enjoy the 
favors prosperity has bestowed upon us; with due 
consideration meet adversities, and, as social beings, 
partake in the festivities and communions of fellow- 
ship its privileges have conferred upon us. Such are 
its precepts ; and the beauty of its architectural orna- 
ments are the illustrations of those virtues, practically 
exemplified, and which display themselves and show 
forth in the excellency of man's character, as he 
honors them, and lives in obedience to their behests. 

Thus we have endeavored to delineate the duties 
and obligations reciprocally to be observed and ad- 
hered to in the relations of our behavior toward each 
other after the labors of a Lodge are closed, in our 
social festivities, as well as otherwise ; and while we 



OF BEHAVIOR. 199 

adhere to them in their reasonable requirements, 
they extend to us every privilege conformable to de- 
corous propriety. Regulating our conduct thereby, 
we avoid private piques and quarrels; respect each 
other's private opinions, when in sentiment with 
moral worth ; enjoy that religion — catholic in its na- 
ture — which all good and true Masons will faithfully 
observe, from whence ever they may hail. 

"3. BEHAVIOR WHEN BRETHREN MEET WITHOUT 
STRANGERS, BUT NOT IN A LODGE FORMED. 

"You are to salute one another in a courteous 
manner, as you will be instructed, calling each 
other brother, freely giving mutual instruction, as 
.shall be thought expedient, without being over- 
seen or overheard, and without encroaching upon each 
other, or derogating from that respect which is due to 
any brother, were he not a Mason ; for though all 
Masons are as brethren upon the same level, yet Ma- 
sonry takes no honor from a man that he had before ; 
nay rather it adds to his honor, especially if he has 
deserved well of the brotherhood, who must give 
honor to whom it is due, and avoid ill manners." 

Here we are charged as to the manner of behavior 
we are to observe and extend toward each other 
when we meet abroad, congregated as brethren, " but 
not in a Lodge formed.'' 

"Behavior when brethren meet without strangers, 
but not in a Lodge formed." In our character of 
assembling as Masons, u without strangers," — that is, 
not in a promiscuous assemblage of persons, but as a 



200 PHILOSOPHY OF FREEMASONRY. 

company composed of Freemasons — we are to greet 
each other in a courteous and respectful manner ; 
recognize and salute each other as brother; respect- 
ing our social positions in community, but not giving 
them a distinction above that feeling of equality which 
should prevail among us as brethren. 

On such occasions of our assembling, we are at 
liberty to converse freely upon topics pertaining to 
Masonry ; to impart and give instruction as may be 
necessary and of mutual interest to each other. We 
may communicate and freely impart information rel- 
ative to the interest and welfare of the Fraternity, 
and particularly converse with our younger brethren, 
to afford them such information and knowledge as, 
in our charges, we are directed to do, to " prevent 
their spoiling work for want of judgment." 

But in our intercourse with each other, we must 
always observe due "caution and circumspection," 
guarding against intrusive persons, that matters per- 
taining to Masonry, in its private concerns, may not 
be unlawfully obtained, through indiscretion on our 
part; for we must bear it in mind, that we are not to 
make the institution a subject of conversation in the 
presence of strangers, whereby any one may be in- 
duced, through such impropriety, to seek the privi- 
leges of our association. 

We are also to respect that propriety due toward 
each other, as not to intrude ourselves where it may 
not be desirable for us to be, as therein we may der- 
ogate from that respect which is due to brethren, 
through an improper intrusion, which should be 



OF BEHAVIOR. 201 

guarded against. There are courtesies to be observed 
in this respect, as well as in all other things; and 
we should be careful in adhering to them. Wherein 
we observe these considerations of respect which are 
due to each other, we most generally carry out and 
practice the same in our other relations in life. 

Speculative Freemasonry is a school. Its theory 
is to inculcate those amenities which become us to 
observe in a well regulated and refined state of soci- 
ety. Its philosophy teaches us to investigate and 
reason upon the propriety of things, that we may 
judge thereof, and estimate their value according to 
their usefulness. Our Lodges are the seminaries 
wherein we cultivate courteous and respectful deport- 
ment, as well as inculcate moral and other duties. 
We would hesitate to enter a Lodge and be unmind- 
ful of that consideration due to a place where the 
strictest requirements to respect are inculcated, and 
its affairs conducted upon a system of order and de- 
corum, to which unqualified obedience must be paid. 

Masons, as brethren, meet on the level. What we 
are to understand thereby is, " when in a Lodge 
formed" we recognize no outward distinctions per- 
taining to rank or station ; but show due homage and 
respect to our rulers, and greet each other as breth- 
ren, whereby, with reverence, we render respect 
whenever and to whomever due. "And thus pay 
reverence to the Master, Wardens, and Fellows, and 
put them to worship." 

Although we meet on the level, in equality of 
our fellowship, "yet Masonry takes no honor from 



202 PHILOSOPHY OF FPvEEMASONRY. 

a man that he had before." When the labors of a 
Lodge are closed, we then resume our distinctions, 
and pay that respect to each other to which our po- 
sition or station in community entitles us. These 
considerations are due, and must be respected. Hence, 
rulers and magistrates receive those proper salutations 
due to their rank or position. And thus we honor 
a deserving brother, rather than detract from him, 
and sustain our own character with becoming dig- 
nity. 

It is that respect of equality we observe while in 
the Lodge that adds to our honor in our outward 
intercourse, and gains us that consideration to which 
our position entitles us ; for when men lay aside 
their outward distinctions, and meet in the " Lodge 
as brethren, on the level," they secure and establish 
that well deserved respect to which they are entitled 
by the brotherhood, " who. must ever give honor to 
whom it is due, and avoid ill manners." 

A Mason who cherishes that regard for the insti- 
tution, and lives in the observance of its teachings, 
as his obligations and duties require of him, will 
never be wanting to that sense of self-respect and 
decorum due to his own character, as to show disre- 
spect ; but, with proper consideration, so deport him- 
self as to " avoid ill manners ; " for while such con- 
duct is certainly unbecoming to any one, it is more 
particularly so to a Mason, as he may not, at all 
times, know of the relation existing between himself 
and others. Hence, it is more necessary for him to 
exercise Temperance in language and in action ; 



OF BEHAVIOR. 203 

prudently to avoid an exhibition of rudeness and 
" ill manners," and which save the mortification that 
subsequent developments may discover. 

And thus, while our system of equality teaches us 
to regard each other as brethren, it also teaches us 
that we ought so to conduct ourselves as to merit 
the appellation due to a brother. Hence, Masons, 
recognizing these principles, will at all times, regard- 
less of station or position in society, interchange those 
civilities due to each other, and carry out, in their 
intercourse of life, what they are taught to respect 
while in the Lodge. 

It matters not how humble a Mason's position 
may be, in respect to his worldly circumstances ; for 
he is entitled to the same respectful consideration as 
his more well-to-do brother while he possesses and 
preserves the true dignity of character becoming to 
his Masonic profession, for that is to be the standard 
by which his worthiness for respect and esteem is to 
be measured. 

Our charges say, that " worth and merit " are to 
distinguish us for our preferment; so also our worth 
and merit are to be the capital, as the foundation to 
establish our character for usefulness, and command 
us the respect due in the relations of society ; for he 
who to-day may walk in the humble sphere of life, 
may, ere the morrow's sun performs his diurnal 
journey, be called to a more eminent and exalted 
station. Let not, then, the brother of high degree 
pride himself upon his presumed condition, but cher- 
ish a true regard for hi? more humble brother; and 



204 PHILOSOPHY OF FREEMASONRY. 

it is thus that we till the measure of civility, as our 
charges require ; and our fellowship and friendship, 
with sincerity, go hand in hand ; our institution, in 
its majestic beauty, stands forth as a temple dedi- 
cated to the virtues of morality, sociability, and uni- 
versal benevolence; and we pay due reverence to it 
when obedient to its precepts. 

We are all, to a greater or less extent, imitative 
beings, and we look forward to those favored with 
greater abilities and advantages than ourselves as 
patterns to imitate. Hence, those brethren favored 
with greater advantages have increased responsibil- 
ities resting upon them. 

If I know that my brother is weak, how much 
more important the necessity that my example does 
not pander to his appetite, that my conscience does 
not become stung with the wrongs he may commit, 
through my own imprudence or indiscretion. Thus 
our responsibilities are according to the light and 
knowledge we possess ; and as we give unto them 
their just consideration, so our conduct will be man- 
ifested in the presence of a brother, according to his 
ability and strength of mind, leaving, no unhappy 
reflections to cause regret. 

" 4. BEHAVIOR IN PRESENCE OF STRANGERS NOT 

MASONS. 

" You shall be cautious in your words and car- 
riage, that the most penetrating stranger shall not be 
able to discover or find out what is not proper to be 
intimated; and sometimes you shall divert a dis- 



OF BEHAVIOK. 205 

course, and manage it prudently for the honor of the 
worshipful Fraternity." 

While in the preceding charge we are instructed 
as to our behavior " when meeting without strangers, 
but not in a Lodge formed," so we are here instructed 
as to the " behavior we must observe in the presence 
of strangers not Masons." 

" Behavior in the presence of strangers not Ma- 
sons." In this section of the charge we perceive an 
applicability to the interrogatory propounded to a 
candidate previous to his preparation for initiation, 
wherein he is required, upon his honor, to answer as 
to the motives that influenced him to seek admission 
into our Fraternity. And from it we may also learn 
how important it is that our Caution should be prop- 
erly guarded with Prudence, and our carriage be of 
such a character as to solicit no one through improper 
influences. 

" You shall be cautious in your words and car- 
riage." Here is a most positive and imperative in- 
junction. And why is it such ? " That the most 
penetrating stranger may not discover what is not 
proper to be intimated." That is the consideration. 
The profane are ever on the alert to learn what pe- 
culiar mystery is involved in our organization that 
binds us in a fellowship of one common brotherhood, 
universal in its character. 

Our mysteries are our own private matters, and 
they can only be obtained through lawful channels, 
and upon the terms we prescribe. We ask not, and 
seek not. The offering presented must be voluntary ; 



206 PHILOSOPHY OF FREEMASONRY. 

otherwise, it is not made in accordance with our re- 
quirements, and can not, therefore, consistently be 
worthy of acceptation, as strictly complied with ac- 
cording to the letter of the law. 

It is sufficient for the outer world to know that 
we conform to good order and decorum ; render due 
obedience to government ; respect " magisterial au- 
thority, supreme and subordinate ; " work diligently, 
and live honestly, as "Masonry teaches us to do." 
And he who fails in these does not live in respectful 
obedience to the teaching of Masonry. Beyond this, 
we close the avenues to our Lodge from all prying 
and inquisitive minds. 

It is a duty we owe to ourselves to maintain our 
privileges ; and while we conform to all lawful and 
conventional requirements for the well-being of soci- 
ety, are obedient to " magisterial authority, supreme 
and subordinate," we have a just and lawful right 
to claim the protection of the same. 

In our Masonic intercourse with each other, we 
are charged, when necessary, to divert our conversa- 
tion. And why ? " For the honor of the worshipful 
Fraternity." That is, for the respect we pay to Ma- 
sonry, to avoid becoming involved in controversies, 
contrary to the instruction of our charges. And it 
would likewise, under circumstances, be necessary to 
observe this precaution, to prevent rudeness toward 
"strangers," who might, importunately, be thrown in 
our company. The stranger might, perhaps, be some 
personal friend, one for whom we may have partic- 
ular regard; yet, in our Masonic character, he is a 



OF BEHAVIOR. 207 

" stranger," improper for us to communicate with 
upon topics pertaining to Masonry, beyond what we 
publish to the world at large. 

Hence, we are " to divert our conversation," there- 
by to avoid ill manners, before strangers, whose sen- 
sibilities we are to respect, as well as those of our 
brethren in the relations we owe toward each other 
in all outward matters. 

When we adhere to the duties as enjoined upon us 
in this section of the charge, we shall, by our pru- 
dence, refrain giving offense, whereby we lay our- 
selves liable to derogate from our Masonic character ; 
and likewise thereby avoid giving occasion to those 
who, through idle curiosity, or any improper motives, 
may seek to gain admission among us. These are 
considerations duly to be respected. 

Here we see the necessity for that caution and cir- 
cumspection required of us, and how intimately our 
charges are related in their bearing upon the inter- 
rogatories, in their application to ourselves, as well 
as to the aspirant for Masonic honors ; that nothing, 
through our own actions, may be improperly com- 
municated ; that our affairs should be managed "for 
the honor of the worshipful Fraternity ;" and where- 
in we honor ourselves as we respect and conform to 
its behests. 

Regarding these considerations, as we should do, 
let Temperance, then, restrain our actions, Fortitude 
sustain us with moderation to guard against improper 
intrusions, Prudence govern our council and conver- 
sation, and Justice, supported by Truth, will ever be 



208 PHILOSOPHY OF FREEMASONRY. 

the argument to vindicate our right, and, with be- 
coming dignity, sustain the honor of our cause. 

There are no considerations upon which a Mason 
may safely rely, with the same security, as are em- 
bodied in the Cardinal Virtues. Within their require- 
ments are comprehended all that is necessary for his 
temporal safety, welfare, peace, and happiness. They 
teach him moderation, caution, circumspection, rea- 
son, propriety, and justice in all things. Duly ob- 
served, they are the safeguards and reliances against 
improper and excessive indulgences, carnal or licen- 
tious habits, which justice for his own interest and 
good forbid to be carried to excess, as, in effect, de- 
grading and brutalizing to man's nature, derogatory 
to his Masonic character, and wherein he fails to re- 
spect, through a virtuous life, the " Ancient and hon- 
orable Fraternity." 

"5. BEHAVIOR AT HOME AND IN YOUR NEIGHBOR- 
HOOD. 

"You are to act as becomes a moral and wise 
man ; particularly, not to let your family, friends, 
and neighbors know the concerns of the Lodge, etc., 
but wisely to consult your own honor, and that of 
the ancient brotherhood, for reasons not to be men- 
tioned here. You must also consult your health, by 
not continuing together too late, or too long from 
home, after Lodge hours are past ; and by avoiding 
of gluttony or drunkenness, that your families be not 
neglected or injured, nor you disabled from working." 

" Behavior at home and in your neighborhood." 



OF BEHAVIOR. 209 

Here we are charged as to the duty we are to ob- 
serve at home, in our domestic circle, and in our 
neighborhood. Our conduct must be in a manner 
becoming to moral and prudent men, — circumspect 
in behavior. And this rule carried out is the obli- 
gation we owe to community at large. 

Moral, in that we abstain from indulgence in such 
practices as must, in their nature, tend to derogate 
from our Masonic character; for we must bear in 
mind, that if we hope to maintain our manly dignity, 
and sustain our reputation as becoming to good 
neighbors, our example must illustrate itself in our 
correct and upright deportment. Our acts are to be 
such as are becoming to " moral men." 

And also prudent in that which is to distinguish 
our conversation, wherein we refrain from making 
the " concerns of a Lodge," a topic of conversation in 
the presence of those from whom they ought to be 
withheld ; and in so doing, we act in manner as be- 
coming to " wise men," governed by " due caution 
and circumspection." 

The "concerns of a Lodge" relate to its own 
private affairs, and, as such, should not be made 
known through improper communication, either di- 
rectly or indirectly, to those who have no right to 
engage in matters pertaining to its own interests. 
Improprieties such as these are highly reprehensible, 
and unmasonic in character and conduct ; and the 
effect of which too often results in unpleasantness, 
through the mischievousness of their tendency, as, 
for instance, the rejection of an applicant. Such an 
14 



210 PHILOSOPHY OF FREEMASONRY. 

exposure would be very improper, and a breach of 
Masonic courtesy. 

We owe it to an applicant, whose admission is re- 
fused into a Lodge, to preserve silence. No more 
should be communicated than is necessary to inform 
him of the action of the Lodge in his individual case; 
and this information ought to be communicated 
through his recommender. Beyond this, we can hold 
no conference with him. It is sufficient for him to 
know that he is not acceptable. And thus we are 
governed by the prudence required of us, and leave 
no unpleasant influence, arising through improper 
conversation. And this silence should be preserved 
in all matters pertaining to the interests of a Lodge, 
that nothing may be communicated inconsistent to 
our "own honor and that of the ancient brother- 
hood." 

The philosophy of silence consists in that virtue 
which, at all times, will distinguish a prudent Ma- 
son. Discreet and circumspect in words and actions, 
he carefully avoids the acquisition of that notoriety 
which self-respect and honor for the Fraternity 
require of him, and which he is in duty bound to 
obey. 

Where an applicant is refused admission into a 
Lodge, we owe it to him to leave him in as fair con- 
dition, at least, as we found him, that he may suffer 
nothing in reputation through our action. When 
before us, we are only to inquire and judge as to his 
fitness and his qualifications to meet our requirements. 
Otherwise, we are prudently to avoid doing any thing, 



OF BEHAVIOR. 211 

by word or action, through which the outer world may- 
have cognizance of his rejection. Our charities should 
never be overlooked in this respect, as we may there- 
by do him injury, which must be avoided. Thus, 
by observing these rules, we act prudently, preserve 
our own honor, as well as that of the "ancient broth- 
erhood." 

It may here be proper for us to say — what all 
Masons, however, know, but we fear do not, at all 
times, sufficiently regard — that no assurance whatever 
should be given to a candidate that he will be accepted. 
The use of the ballot is an inherent right, sacred to 
every Mason ; and it is a privilege he should exer- 
cise, not influenced by prejudice or favor, but with 
proper motives for the best interest of the Lodge, and 
the Fraternity at large. It is just as improper, 
therefore, to hold out inducements of acceptance as it 
is to solicit a person to become a candidate for Ma- 
sonry. In either case, it is a direct departure from 
the charge given us, and one that ought to be strictly 
adhered to in all respects. 

"We are also, in this section of the charge, admonished 
as regards our conduct, wherein we are to "consult 
our health," an important consideration to be re- 
garded. Regularity is here enjoined upon us, that 
we may not, through our own imprudence, become 
disabled for our daily duties. 

After the labors of a Lodge are closed, we are not 
unnecessarily to prolong our stay; but, within rea- 
sonable time, to repair to our homes. Irregularities, 
in this respect, are not only injurious to health, but 



212 PHILOSOPHY OF FREEMASONEY. 

wrong in practice, and contrary to our teaching. We 
owe it as a duty to our families, and are so charged, 
that we are not to be irregular, " nor are we to neg- 
lect our private affairs on account of Masonry, as it 
is not meant that it shall interfere with our necessary 
duties and avocations." Hence, this charge may be 
viewed in a twofold aspect. Irregularities in our 
habits disqualify us for the duties we owe to the 
Lodge, and, still more important, unfit us, and 
make us unstable in the responsible duties and obli- 
gations we owe to our families, which is one of the 
principal charges we are to observe; and, further- 
more, irregularities have a tendency not only to de- 
stroy our usefulness, but bring disrepute upon the 
Order, which we are to avoid ; and can only do so 
by a course of consistency to the rules it has laid 
down for our government. 

Gluttony and drunkenness are not only pernicious 
evils, disgusting in their nature, but are indulgences 
widely at variance with the virtue of Temperance, 
which inculcates the necessity of placing a due re- 
straint upon our passions in all things. An excess- 
ive gratification of our appetites in this respect, 
would certainly not be considered as paying much 
regard to our comfort, nor to the observance of that 
respect we are to consider, wherein we are to " con- 
sult our health," that our families be not neglected, 
nor we injured or disabled thereby from working. 

In this section of the charge are involved those 
considerations which concern our welfare, peace, hap- 
piness, and domestic relations — all of which are to be 



OF BEHAVIOR. 213 

properly regarded for our good, and those more or 
less dependent upon us. 

"6. BEHAVIOR TOWARD A STRANGE BROTHER. 

"You are cautiously to examine him, in such a 
method as prudence shall direct you, that you may 
not be imposed upon by an ignorant, false pretender, 
whom you are to reject with contempt and derision, 
and beware of giving him any hints of knowledge. 

" But if you discover him to be a true and genuine 
brother, you are to respect him accordingly ; and if 
he is in want, you must relieve him if you can, or 
else direct him how he may be relieved : You must 
employ him some days, or else recommend him to 
be employed. But you are not charged to do beyond 
your ability, only to prefer a poor brother, that is a 
good man and true, before any other poor people in 
the same circumstances." 

" Behavior toward a strange brother." Here we 
are likewise charged as to the manner of deportment 
we are to observe toward a strange brother, whom 
we are to treat courteously, yet, with due caution, be 
guarded in word and action, that nothing improper 
may be elicited from us, in matters pertaining to the 
interests of the Fraternity. 

In our intercourse with our fellow-beings, we may 
often be thrown into the company of those claiming to 
be of our brotherhood ; but we are to regard them with 
a degree of reserve in any Masonic interview, careful 
in the exercise of due caution and prudence, that we 
may not unguardedly commit ourselves in any man- 



214 PHILOSOPHY OP FKEEMASOSKY. 

ner, through which, an " ignorant or false pretender 
may gain information improperly, and unlawful for 
him to possess." We are to regard all advances 
with a degree of caution, to prevent imposition, yet 
with respectful propriety, until we are satisfied of the 
genuineness of a brother, or of the falsity of the pre- 
sumed imposition sought to be practiced upon us, 
when we are to treat it with the merited contempt it 
deserves. 

In these incidental meetings with those who may 
claim to be Masons, we are not, under all circum- 
stances, permitted to examine into his or their pre- 
tensions, for there is a proper and lawful course to 
pursue ; that is, an examination before a Lodge com- 
mittee. And yet, where it may be otherwise neces- 
sary, for immediate relief, or for any other good and 
lawful purpose, we are at liberty to receive or com- 
municate Masonic intelligence ; in such a manner, 
however, as an emergent case may demand. 

Where we are required, under circumstances of 
consideration, to examine into the pretensions of 
others, we are to use due caution, and make such 
investigation as " prudence shall direct ; " and if our 
investigations are of sufficient evidence that the ex- 
amined one is a " true and genuine brother, we are 
then to respect him accordingly ; " and if he be in 
need, we are to administer to his relief, to the best 
of our abilities. If, however, we have just ground to 
believe him to be an impostor, we are to treat him 
as his presumption merits. 

There are various ways defined whereby we can 



OF BEHAVIOR. 215 

extend aid and relief to a brother. We may be able 
to furnish him employment ourselves, or, through 
our exertion and influence, give him favorable rec- 
ommendation, and secure him employment with 
others; and there are likewise many other ways in 
which we may serve a brother, according to his cir- 
cumstances; all of which we are charged, as a duty, 
to extend toward each other, according to our abili- 
ties and capacities ; beyond which we are not required 
to go. 

Masonry requires no duty from a brother beyond 
his abilities to perform, or that is incompatible to a 
strict sense of honor and justice ; but as a fellowship 
in our union, " we are to prefer a poor brother, that is 
a good man and true, to others in like circumstances." 
And this is proper; our obligations and duties re- 
quire it. "For he who will not provide for his own 
household is worse than an infidel." 

There are considerations embodied within this 
charge to which Masons do not, at all times, give 
sufficient heed. How often do we find it to be the 
case, where a worthy brother, from reverse of circum- 
stances, is placed in a condition to struggle against 
adversities, and where too little thought is paid to 
his true condition ! Such cases, when they appear, 
should properly come under the supervision of the 
Lodge to which the brother is affiliated, and such 
means or aid extended to an unfortunate brother as 
to place him in a condition to obtain an honest live- 
lihood. 

We have a mutual interest in the welfare of every 



216 PHILOSOPHY OF FREEMASONRY. 

brother, and should, therefore, seek to place him in 
such a position as to procure a livelihood through 
his own industry, without his feeling himself to be a 
burden upon the Lodge. And thus we fulfill our 
duty by administering to his relief in such a manner 
as will be to his comfort and happiness; and we 
thereby carry out one of the benevolent features of 
Our association. 

The funds of a Lodge should be mainly applied 
to the relief of the disabled and helpless, while those 
who are able in body and mind should be aided by 
employment, thereby to obtain means for self-subsist- 
ence. 

There are many instances transpire wherein men 
engage in pursuits of life for which they are, for 
want of ability, incapacitated ; and as Masons, it be- 
comes us, particularly with our own who may require 
the aid of others, to understand the true capacity of 
a brother, and, through our council and advice, direct 
him in such pursuits as the nature of his genius has 
best fitted him for. And herein, it is the duty of a 
brother to be governed by the council of his more 
experienced brethren, particularly so when his cir- 
cumstances are dependent upon their timely assist- 
ance. 

By a proper observance paid to these considera- 
tions, we practically carry out in life what we are 
theoretically taught in the Lodge. " To relieve the 
distressed is a duty incumbent on all men, but par- 
ticularly so on Masons, who are linked together by 
an indissoluble chain of sincere affection." 



OF BEHAVIOR. 217 

This " indissoluble chain of sincere affection " by 
•which we are united, recognizes the principles as 
here set forth as constituting a part of the duties 
comprehended under the Tenet of Relief. Hence, 
the relief we extend to a brother may be afforded in 
various ways, and through channels as may be best 
adapted to serve his purposes. 

To relieve the distressed, therefore, in whatever 
manner we may contribute to their wants, is a prac- 
tical illustration of the Tenet of " Brotherly Love," 
which, we are informed, in our charges, stands as the 
"foundation and cap-stone, the cement and glory of 
this ancient Fraternity j " the precepts of which rec- 
ognize no distinctions between men but what are 
founded upon " worth and merit," the groundwork 
of which consists in morality, honor, truth, and jus- 
tice, sobriety and industry in all lawful and proper 
pursuits. 

Industry is a principle taught us. It is incul- 
cated in our system of instruction. Hence, a Mason 
ought not to be indifferent to its observance ; for in- 
dolence, or idleness, works to his injury, and to the 
detriment of the Fraternity, in that, wherein he who 
indulges in this habit oftentimes becomes disabled 
thereby for the discharge of those duties a Lodge 
requires of him, in giving to it that support, pecu- 
niarily and otherwise, which its service demands, 
and by which he may, through adversity, become the 
recipient of its relief. 

A Mason can not, therefore, be a useful and profit- 
able member of a Lodge, in the discharge of duties 



218 PHILOSOPHY OF FEEEMASONRY. 

incumbent upon him, unless he be industrious in 
the pursuits of life, and frugal with his means; for 
he should know that he is but a laborer in a field 
of usefulness, which requires application of mind and 
body to carry out its purposes, and that a reasonable 
share of his service and means is for its support, in 
the aid of such objects as have a just and lawful 
claim upon it; and if, in the checkered events of 
this precarious life, he should be so fortunate as to 
escape the reverses which many are brought to ex- 
perience, he will enjoy the happy consolation of at 
least having, as a " good and true Mason," faithfully 
performed his allotted share of labor in aid of those 
less fortunate. 

It is a happy reflection to dwell upon, when we 
know that we have, in part, been instrumental in 
doing some good for our fellow- beings, whether it be 
in labors, devoted, in our efforts, to reclaim a brother 
from the errors of his misguided ways, or in what- 
ever manner our services may have been rendered; 
for such are the precarious uncertainties of life, that 
whatever good offices we may perform to-day for 
others, may be bestowed upon us to-morrow. Hence, 
" Brotherly Love and Relief" are the tenets that go 
hand in hand to distinguish a " good and true Mason," 
governed by regard for truthfulness in all things. 

Thus we have endeavored to sum up the various 
duties referred to in the Sixth Charge, embracing 
those in the " Lodge while constituted," in our so- 
cial assemblings, or in whatever relation we may, at 
times, find ourselves placed. 



SECTION VII 



>**c 



FINALE OF THE CHARGES. 

"Finally, All these charges you are to observe, and also those 
that are to be communicated to you in another way; cultiva- 
ting brotherly love, the foundation and cap-stone, the cement 
and glory of this ancient Fraternity, avoiding all wrangling 
and quarreling, all slander and backbiting, nor permitting 
others to slander any honest brother, but defending his char- 
acter, and doing him all good offices, as far as is consistent 
with your honor and safety, and no farther. And if any of 
them do you injury, you must apply to your own or his Lodge; 
and from thence you may appeal to the Grand Lodge at the 
quarterly communication, and from thence to the annual Grand 
Lodge, as has been the ancient laudable conduct of our fore- 
fathers in every nation; never taking a legal course but when 
the case can not be otherwise decided, and patiently listening 
to the honest and friendly advice of Master and Fellows, when 
they would prevent your going to law with strangers, or would 
excite you to put a speedy period to all law-suits, that so you 
may mind the affair of Masonry with the more alacrity and 
success; but with respect to brothers or fellows at law, the 
Master and brethren should kindly offer their mediation, which 
ought to be thankfully submitted to by the contending breth- 
ren ; and if that submission is impracticable, they must, how- 
ever, carry on their process, or law-suit, without wrath and ran- 

(219) 



220 PHILOSOPHY OF FREEMASONRY. 

cor (not in the common way), saying or doing nothing which 
may hinder brotherly love, and good offices to be renewed and 
continued; that all may see the benign influence of Masonry, 
as all true Masons have done from the beginning of the world, 
and will do to the end of time. Amen. So mote it be." — An- 
cient Charges. 

IT^INALE OF THE CHAKGES.— Within this 
closing section is comprehended a summary, 
embracing all that is embodied within the preceding 
charges for our consideration ; and all of which we 
are in duty bound, as good and consistent Masons, 
to respect and obey, according to the tenor of their 
bearing, practically regarding their requirements in 
the relations we owe to each other, and likewise 
toward others. 

"All these charges you are to observe, and also 
those that are to be communicated to you in anothei 
way." 

This implies that there are also other charges, 
embracing duties and obligations devolving upon us, 
and which we are likewise to observe. They consti- 
tute our unwritten laws ; and within their purviews 
are comprehended all the duties as set forth in our 
written laws ; and every Mason fully understands 
their importance and the bearing they have upon him. 
They are all in full conformity and harmony with 
our ritualistic charges; and a violation of any of 
them would be as grievously wrong as a departure 
from any of the moral duties and obligations em- 
braced within the written code of our " Ancient 
Charges." 



FINALE OF THE CHARGES. 221 

" Cultivating Brotherly Love." Here we are 
charged to cultivate that fraternal virtue denominated 
brotherly love; and the reasons assigned therefor 
are, that it is the " foundation and cap-stone, the ce- 
ment and glory of this ancient fraternity." This 
principle is here set forth as the virtue underlying 
the foundation upon which our association is organ- 
ized, forming a union whose cap-stone constitutes the 
binding element of its fellowship, and, as a jewel of 
worth, is the crowning glory, strength, and support 
of our " ancient and time-honored Fraternity." 

" Avoiding all wrangling and quarreling." Such 
doings as wrangling and quarreling are widely at 
variance with the practice of brotherly love. Brethren 
who work in fellowship, and whose motto is to be 
influenced by that emulation which should display 
itself in its illustrations, as to " who can best work 
and best agree," can but poorly perform their labors 
where discord and contention exist. Confusion 
among the Craft retards their labors, and works to 
injury. Differences existing between brethren should 
be tempered with moderation in language, so as to 
avoid resulting in unpleasant controversy, engender- 
ing ill feeling, to mar the friendship and weaken the 
ties of " Brotherly Love." ' 

"Slander and backbiting." There is no habit to 
which a Mason can be addicted that is more derog- 
atory to his character, shameful in practice, and mis- 
chievous in its tendency, than to indulge in the def- 
amation of a brother. A slanderous tongue is the 
instrument that sends forth the venom of a malig- 



222 PHILOSOPHY OF FREEMASONRY. 

nant heart, — poisons the affections, and alienates 
friendship. 

Solomon says : " A man shall be commended ac- 
cording to his wisdom ; but he that is of a perverse 
heart shall be despised." — Prov. xi: 18. And surely 
we know of nothing so much to be shunned and 
avoided as a contumacious and mischief-making dis- 
position, venting its spleen in maligning others. It 
is the emanation of an envious and narrow mind, 
contracted in its operations, discontented, save only 
when engaged in sowing seeds of discord, — engen- 
dering strife. 

"]STor permitting others to slander any honest 
brother." Such a character as above described is 
but poorly calculated to offer any defense in vindica- 
tion of a brother. We are to defend the character 
of an " honest brother," whom we may find unjustly 
assailed. We are to presume every brother honest, 
until we find him to be otherwise. And when we 
hear the character of a brother assailed, which we 
have reason to believe unjustly so, we are to vindi- 
cate and defend him from all unjust attacks; but in 
a proper and becoming manner, without involving 
ourselves in personal difficulty. We owe it to a 
brother to do so, — to render him all the good we can 
through our mediation, so far as consistent with pru- 
dence and propriety. 

" But defending his character, and doing him all 
good offices, as far as is consistent with your honor 
and safety, and no farther." 

Here we are admonished as to how far we are to 



FINALE OF THE CHARGES. 223 

go in the performance of duties considered in this 
clause of the charge. The duties here defined are, 
that we ought to stand forth in vindication of a 
brother's reputation against unjust aspersions, and 
otherwise render him such kind offices as his situa- 
tion may require. But we are not required to go 
beyond what may be considered as consistent to our 
honor and safety, for this we are likewise, in duty, 
bound to regard. 

A brother's indiscretion may, at times, lead him 
imprudently into difficulties, and while the mediation 
of our kind offices come to his relief, ready to serve 
him, in rendering him all the good we can, we are 
not to give countenance and sustain him in his 
wrong doings, for thereby we should be acting in- 
consistent to the requirements of some of our other 
charges, wherein we are admonished to be peaceable 
and law-abiding ; and our own honor and safety 
thereby become jeopardized, which we are to con- 
sider. 

The principle of our brotherly regard should 
never be lost sight of; for, whatever a brother's 
errors may be, he is still entitled to our commisera- 
tion, and we are to render him what aid we can, 
consistent to honor, truth, and justice, so long as his 
relations remain with us indefeasible. And thus we 
discharge our duty, maintain our integrity, serve the 
interests of a brother, and display that most excellent 
tenet of our Order, " Brotherly Love," — " the cement 
and glory of this Ancient Fraternity." 

u And if any of them do you injury, you must 



224 PHILOSOPHY OF FREEMASONRY. 

apply to your own, or to his Lodge ; and from thence 
you may appeal to the Grand Lodge." 

If this maxim was more generally adhered to, as 
properly it should be, it would save the -unpleasant 
mortification which too often exists in the recrimina- 
tions and backbitings proceeding from difficulties, 
often more the result arising from misunderstandings 
than otherwise, and only tending to alienate that re- 
lation which ought to prevail for the harmony of 
our fellowship. 

Difficulties arising among brethren should be 
amicably adjusted between themselves, the kind 
mediation of other brethren, or by the arbitration 
rightfully to be exercised by the Lodge, or, finally, 
by the prerogative existing in the Grand Lodge, as 
the final arbiter in adjusting difficulties between 
brethren. This applies mainly to such matters as 
Masonic delinquencies; yet all differences arising 
among brethren, whatever their nature may be, 
should first be settled and reconciled by the Lodge, 
if possible; otherwise, if recourse must be had to 
legal measures, then the matter must be conducted 
in a manner — without bitterness of feeling — to avoid 
the interruption of those duties and obligations re- 
quired of us as Masons, that the Fraternity may not 
suffer injury through their litigations. 

All matters of misunderstanding, or difficulties 
existing between members of the Fraternity, when 
not adjusted by themselves, should first be submitted 
to an arbitration of brethren, or to the Lodge; yet 
cases may arise, surrounded by such circumstances as 



FINALE OF THE CHARGES. 225 

to prevent tins wholesome course, and wherein, also, 
interests are involved which would require legal ac- 
tion without delay; and herein a brother is not 
expected to sustain injury for the want of this action. 
The injunction applies to such cases as can properly 
be readily settled, and satisfactorily adjusted, within 
our own sphere as otherwise ; and whereby Ave avoid 
unpleasantness, and that kind of notoriety which 
Masons ought, through fair and honorable means, 
endeavor to avoid ; and guided by a proper spirit, 
they will readily do so. 

" As has been the ancient laudable conduct of our 
forefathers in every nation, never taking a legal 
course but when the case can not be otherwise de- 
cided." 

Here we have a precedent of a most excellent and 
commendable example, expressive of the conciliatory 
conduct displayed by our ancient forefathers in re- 
spect to litigations: never resort to legal measures 
wherein it can possibly be avoided. It is good and 
wholesome council ; such as ought to be followed in all 
instances, where consistent with honor and justice ; 
neither of which principles, however, are we required 
to sacrifice or compromise, to our discredit. Masonry 
asks no yielding of just principles, or honor to be 
sacrificed to unjust demands; but strict integrity and 
just consideration in all things. 

The friendly advice and council of judicious breth- 
ren should always be listened to with respectful con- 
sideration, for it is to be presumed that their friendly 
mediation is intended for our best interests. We may 
15 



226 PHILOSOPHY OF FREEMASONRY. 

not always know what is the best and most judicious 
course for us to pursue, and the timely council of 
experienced friends may often prove of material value 
to us, beyond our own judgment. 

" Patiently listening to the honest and friendly ad- 
vice of Master and Fellows, when they would pre- 
vent your going to law." 

Not only with brethren, but with others also ; and 
the reason why we should do so is to avoid legal 
contentions, that we may the better " mind the affairs 
of Masonry, with the more alacrity and success." 
Hence, we are particularly reminded of this, with re- 
spect to brothers and fellows, as the interest of Ma- 
sonry becomes more or less prejudiced through the 
contentions existing between brethren ; and which it 
is our duty to guard against. 

Litigations, particularly prevailing between breth- 
ren, too often interrupt that harmony and good feel- 
ing of fellowship, which ought, under any reasonable 
circumstance, be avoided; and where it can be done 
consistent to honor and justice. Hence, the kind 
mediation of Master and Fellows is, or ought to be, 
interposed, especially in all such cases as may arise 
within the members of a Lodge ; and " thankfully 
submitted to by the contending brethren." But the 
proviso is, if the " submission be impracticable," then 
their litigations must be carried on " without wrath 
or rancor, saying or doing nothing which may hin- 
der Brotherly Love;" for this consideration, as we 
perceive, must be always kept in view, that our du- 
ties and obligations to the Fraternity may remain 



FINALE OF THE CHARGES. 227 

unimpaired, so that "good offices be renewed and 
continued." 

" As all true Masons have done from the begin- 
ning of the world, and will do to the end of time." 

This is an extensive range, } T et it is within the 
limits of Philosophical Masonry. From the expres- 
sion of this sentence, however, we are not to infer 
that the Fraternity of Freemasonry, as an organized 
association, has existed from the beginning of the 
world ; but that the principles inculcated by it have 
existed from and anterior to the foundation of the 
world. And as such, all good and true men have 
been governed by them, and will be so to the end 
of all time to come. 

Our Institution, as heretofore already observed, is 
founded upon a system differing from all other hu- 
man associations. And, while we have no desire to 
detract from others, and certainly can have no pur- 
pose to serve in doing so, but accord them just merit 
for their usefulness, yet, however they may endeavor 
to imitate it, they remain but effeminate in that 
universal character which distinguishes the Masonic 
organization, as standing preeminent for the varied 
interests of man, — physically, socially, and intellect- 
ually considered. 

Its organized arrangement is a perfect system of 
harmony, beautifully interwoven in all its several 
parts; each and every one — fitted with order and 
just proportions — adapted to its place. Its sub- 
jects are varied ; for while it leads the mind to con- 
template and study the wonderful works of the Great 



228 PHILOSOPHY OF FREEMASONRY. 

* Architect of the universe, it inculcates the necessity 
of us understanding our own human natures, — the 
rational use of our faculties, intellectually, morally, 
and socially ; that we ought so to employ them for 
usefulness and the enjoyment of bestowments a kind 
and beneficent Providence has favored us with, in- 
tended as the bounties of goodness, for the happiness 
of His intelligent creatures, whom he has, for His 
own wise purpose, placed in this world as social 
beings, for mutual good. 

The binding obligations of our union command 
recognition and obedience within its extended broth- 
erhood ; wherein other organizations fail. It brings 
men of all climes and nations, under the power of its 
influence, to recognize a brother, and extend to him 
that protection his circumstances may require ; gains 
mutual confidence, and strengthens friendship. It 
impresses man with the duties he owes to his Crea- 
tor, and the reciprocal duties and obligations he owes 
to his fellow-man without regard to temporal rank 
or station. 

It honors and pays due respect and homage to 
civil and political station ; interferes with the private 
right of conscience with no one, religiously, morally, 
or politically ; but inculcates every noble virtue and 
sentiment consistent with these three principles. It 
encourages industry, perseverance, and reliance upon 
our own efforts. It tolerates social enjoyments, with- 
out the abuse of them, and enjoins Temperance, For- 
titude, Prudence, and Justice in all things. Such is 
the true philosophy of Speculative Freemasonry. 



FINALE OF THE CHARGES. 229 

Thus we perceive are enlbodied within the scope 
of our "Ancient Charges" all the essentials requi- 
site to constitute a good aud true Mason in the 
proper acceptation of that term. They comprehend, 
the theory of those principles inculcated within our 
esoteric apartments, and enjoin the practice of them in 
our outward demeanor. And as we conform to their 
requirements, so we illustrate the beauties of our insti- 
tution, distinguish our characters as worthy the associ- 
ation, reflecting the virtuous principles it inculcates. 

Whatever the intolerant heart of bigotry may con- 
ceive, or the vile tongue of slander and misrepresen- 
tation give vent to, in fulminating its venom, if we 
are faithful to our trust and consistent to our pro- 
fession, we need not fear harm from their effects. 
Our own conduct in life will be the best and most 
formidable weapon of defense — the most powerful 
argument to overcome all unjust assaults; and we 
have the right to claim the protection due to our 
correct deportment and obedience to all lawful author- 
ity, and which good Masons will, at all times, respect. 

Thus w r e have endeavored, philosophically, to illus- 
trate the science of Speculative Masonry, as compre- 
hended in our " Ancient Charges," and as we conceive 
they are to be applied in our Speculative capacity, in 
manner of form and spirit, as the various implements 
of the Operative workman are applied in illustration 
of the virtues that beautify and adorn the moral 
temple of man, the noblest work of Creation. 

Moriah's Temple was a model of excellence, fin- 
ished and perfect in all its parts. Planned by the 



230 PHILOSOPHY OF FREEMASONRY. 

Infinite Architect, it became the abode of Divine 
light and knowledge; and as imitative architects, if 
we construct our moral temple agreeable to the plans 
revealed unto us in the Great Light of Revelation, 
which illumes the center of our sanctuary, so will 
the Divine Light dwell within our temporal temple, 
and lighten our pathway through life's journey, cul- 
minating in the perfection of the spiritual temple. 

Why we are placed here in this world, to be the 
tenements, enduring the trials and privations attend- 
ing its state, is a problem pertaining to The Infinite 
Mind alone. Whether we shall be able to look back 
through a future state, and take retrospective cogni- 
zance of the events of this life, is beyond the knowl- 
edge of human agency to define. But this we do 
know, that the trials we here endure are checking 
influences, to operate as restraints, designed for our 
good in this our present life; and as we sincerely, 
through our Faith, believe, and, in our Hope, antic- 
ipate to realize, will lead us to enjoy the unbounded 
charity of Divine Love, which extends beyond the 
circumscribed limits of time. 

The Infinite Mind alone solves the great mystery 
of the varions stages of progress in the economy of 
the human family. It is our duty, therefore, to 
labor with diligence, to put our temple in order — to 
work with that zeal our light and knowledge afford 
us, that when we are called from our earthly labors, 
we may be prepared to partake of that refreshment 
which will constitute our state of perfect felicity in 
the life to come. 



SECTION VIII. 



:>>♦*< 



RESPONSE TO THE CHARGES. 

AMEN! So mote it be! This is the closing 
response — the spontaneous ejaculation that 
bursts forth in acclamation of sanctioned approval — 
the pulsation of a heart that beats in unison of senti- 
ment, with love and gratitude — the exclamation of 
approval to which every tongue gives utterance, ex- 
pressive in feeling of sympathetic affections, imbued 
with an inspiration of love, Divine in its nature. 

So mote it be, then, that these charges be thor- 
oughly studied by every Mason, and receive their 
due consideration, until they become to him as famil- 
iar household words, that their designs may have 
their just and due influence, as the medium of his 
regularity. 

We do not claim perfection for our "Ancient 
Charges ; " but that they are founded in wisdom, so 
far as human agency can conceive, whereby to regu- 
late our actions in life according to correct princi- 
ples. We claim that they constitute all that is re- 

(231) 



232 PHILOSOPHY OF FREEMASONRY. 

quired to make us good and consistent men ; and 
that their just and lawful requirements, embodying 
principles of meritorious worth, should be faithfully 
adhered to by Masons, to constitute them what the 
true philosophy of Masonry teaches — to be "good 
men and true w — the tenor of our calling. 

If they stand forth as embodying landmarks which 
we proclaim to the uninitiated as contained in the 
rules and principles governing our words and actions, 
then we can not conceive how a Mason, who rightly 
regards them, can, with unblushing affrontery, openly 
and deliberately violate any of them, either profanely, 
intemperately, licentiously, or in any manner what- 
ever, without realizing a conviction of guilt and just 
condemnation in his own conscience. 

The first consideration in our " Ancient Charges," 
as already referred to, is concerning "God and Re- 
ligion. " The mind is first directed to these consid- 
erations ; and the charge prescribes in what their 
duties consist, and the manner of their observance; 
and, in connection therewith, the first consideration 
to which the mind of the initiate is directed upon 
entrance to our Lodges is to God, and which every 
Mason fully understands. It is that glorious prin- 
ciple of reverence to Deity, upon which we can 
unite in one common brotherhood around our Altar, 
and bow in humble adoration before one Father, 
common to all; and here we exemplify the recogni- 
tion of that principle put forth as the primary con- 
sideration of our religious duty prescribed by our 
"Ancient Charges." 



RESPONSE TO THE CHARGES. 233 

Our attention is next directed to the consideration 
of our moral duties, — our respect to civil magistrates, 
supreme and subordinate. Likewise, that it becomes 
us to be industrious, honest, and just in all things — 
just to ourselves and just toward others. This sys- 
tem follows in train throughout the various duties 
and obligations resting upon us. Thus we may go 
on through the whole order of our arrangement, and 
we will find that our work harmonizes with every 
principle as laid down in our " Ancient Charges;" 
and to all of which they require our willing, cheer- 
ful, and obedient acquiescence ; and to which we can 
also unitedly respond, Amen. So mote it be. 

How important is it, then, that Masons should 
understand the relative bearing, and the connection 
of these charges in consideration with the ritualistic 
work of the Order, the labors pertaining to the Lodge- 
room. A proper conception of them expands the 
mind, and gives us a clearer and more comprehensive 
understanding of the beautiful arrangement and har- 
monious order upon which our system is based. A 
knowledge of them is truly essential to a correct un- 
derstanding of the science of Speculative Freema- 
sonry, and increases our appreciative desire to be- 
come more intimate therewith. 

No one who pretends to be skilled in his work as 
a thorough Craftsman can fully illustrate the various 
subjects inculcated in the esoteric apartment of our 
institution, unless he can intelligently assign a reason 
for what we impart; for to be a skillful workman 
requires a well-informed mind to exemplify its value. 



234 PHILOSOPHY OF FREEMASONRY. 

We say that the science of Speculative Masonry 
assigns a reason for all things. And this is so. 
The various implements of the operative, in our 
speculative capacity, we make use of to illustrate this 
science, delineate the contrasts and effects of oppo- 
sites, arising from their application to those moral 
duties we owe to ourselves and toward others. Thus 
we learn that a virtuous life conduces to our happi- 
ness, while a contrary one entails the evils of misery 
and suffering. 

Our actions in life, when conformable to the prin- 
ciples as laid down and prescribed by the various 
implements we work by, will be governed by reason, 
justice, prudence, and moderation. Reason, in that 
because we consider the propriety of things, and 
give them their just value. Justice, because it is the 
standard of right, due to ourselves as well as to 
others. Prudence, because, through the proper use 
of this virtue, we act with due caution and consider- 
ation, and thereby display our judgment, through 
the wisdom we possess. Moderation, because it re- 
strains us from hasty and inconsiderate words and 
actions proceeding from an impetuous temperament, 
and is the modifying equilibrium to inordinate desires. 

We have certain formula in connection with our 
ceremonies, and we assign a reason why this is so; 
and this reason, as it must be, is based upon corre- 
sponding principles, founded upon common sense and 
truth; otherwise, we practice deception. The very 
theory upon which our organization is established 
demonstrates this fact; for as the operative, in the 



RESPONSE TO THE CHARGES. 235 

erection of a structure, works by certain rules, where- 
by he gives just proportions to its several parts, that 
each sustains the other with equal support, so we 
assign a just reason for all things, that each and 
every part may be consistent with propriety, to jus- 
tify a conformity to our requirements. 

Hence, as the working tools in the hands of the 
operative are applied to shapen and fit the material 
to be used in the construction of an edifice, so, in 
the hands of the speculative, they are figuratively 
applied to divest the mind of impure desires, and 
symbolically inculcate that system of mental and 
moral training, which purifies and frees us from the 
corrupting influences engendered through an irreg- 
ular life. Thus we symbolically draw the contrasts 
existing between virtue and vice. 

It is upon this system that we are enabled to illus- 
trate and draw the distinctions existing between a 
virtuous and upright life, in contrast to that of an 
irregular one; and as the former is the true source 
to happiness, while the latter is the pathway to deg- 
radation, so does the excellency of our character dis- 
play itself in the virtuous actions we perform, while 
the hideous deformities which mar its beauty are ex- 
hibited in the vices we practice. 

Whatever is agreeable to the senses of our nature 
affords pleasure, w r hile that which is repugnant there- 
to is repelling and loathsome. Hence, when we live 
in conformity to correct habits, we enjoy that emi- 
nence which imparts worth to our character and merit 
to our actions. 



236 PHILOSOPHY OF FREEMASONRY. 

To consider the ways of virtue, and walk in her 
paths, elevates the mind, expands the affections, and 
dignifies our moral character. To reverence God, 
and, with filial love, yield obedience to His Divine 
will, increases the aspirations of our affections, ele- 
vates our spiritual character, and leads us to contem- 
plate our future good ; while the evil ways of vice 
are the downward road to degradation, terminating in 
our misery, unhappiness, and disgrace, in this our 
present, as well as that of our future state. Hence, 
then, when we have these considerations presented to 
our mind, we must discover the advantages to be 
derived from a religious and moral course of con- 
duct, in contrast to that of an irreligious and im- 
moral one, inconsistent to the tenor of our profession. 

This is the great aim and object of our system of 
instruction, taught through symbolical and allegor- 
ical representations: to elevate the mind, purify the 
morals, and lead man to cultivate those virtuous prin- 
ciples, the practice of which will inure to his happi- 
ness, adapt him to the proper enjoyments of life, in 
the association of fellowship with rational consistency, 
as becoming to exemplary deportment, self-respect, 
and self-regard. 

If man was influenced by no other motive, or 
higher consideration, than that pertaining to his 
own individual self, surely the desire to follow a cor- 
rect course of life would be far better than an evil 
one ; for as his own acts display themselves, he reaps 
the effects resulting therefrom, and their influence 
will, to a greater or less extent, operate upon others, 



RESPONSE TO THE CHARGES. 237 

and whatever his evil tendencies may be, they will 
recoil to his own disadvantage. 

We may moralize upon these topics, illustrate their 
advantages and disadvantages, descant upon their 
proper uses and disabuses, with all the abilities at our 
command, yet if we do not outwardly exemplify the 
virtuous principles inculcated in our system, practi- 
cally illustrate what, in theory, we profess, then our 
labors will be unprofitable, unproductive of any good, 
either to ourselves or others. Our philosophy will 
then have been reasoned in vain, and we will stand 
before the world judged by our works, which will b© 
neither " good work, nor square work," but judged 
as only fit to be cast among the "Rubbish." 

To exhibit good work, wherein our "worth and 
merit " are to be the standard, as the criteria where- 
by we are to be judged for our skill and proficiency, 
we must understand the adaptation of the tools we 
are to make use of, so as to apply them according to 
the rules prescribed for their use; otherwise, we mar 
our work, disfiguring the beauty of its symmetry, 
and our labors are rendered unproductive of value or 
usefulness, — such, at least, as they should produce. 

The " Great Light" of revealed truth is the foun- 
dation upon which we are to build. It is the " Tres- 
tle Board" from whence we are to draw our designs; 
and when we work agreeably to the rules prescribed 
thereby, we lay the corner-stone of our edifice in 
Truth, as the foundation upon which to build, erect- 
ing our structure with the material of virtuous prin- 
ciples, cementing it with the cap-stone of Brotherly 



238 PHILOSOPHY OF FKEEMASONRY. 

Love, as the beauty and crowning ornament of its 
glory and honor. 

"We lay the corner-stone of our edifices in the north- 
east. Speculatively, this is symbolical, and significant 
in meaning to us. 

Sincerity, Honesty, and Fidelity are qualifications 
essential to constitute a good Masonic character. 
Devoid of these considerations, we can lay but little 
claim to such distinguished merit. Sincerity in our 
engagements will secure our interest to the enterprise 
we embark in. Honesty of purpose will make us 
consistent to truth and justice in all things; and Fi- 
delity to our engagements will secure confidence and 
establish our characters for devotion to duty. These 
considerations, influenced by proper motives, will be 
the virtues to constitute us valuable laborers in the 
iield of our operations, and Masons imbued with such 
principles will be ever found faithful to their trust. 

What, then, can be more consistent with the tenor 
of our obligations, honorable to us in our profession, 
than to practice Sincerity in our intercourse, Honesty 
in our transactions, and observe Fidelity in all our 
engagements ? 

Thus, if we are sincere in the response we make to 
our "Ancient Charges," we must be honest in our 
profession to observe what they enjoin upon us, and, 
with fidelity, live in conformity to their behests, reg- 
ulating our lives agreeable to the rules they prescribe 
for our government. Hence, then, as " Sons of Light," 
we may justly claim to be skillful workmen, — Mas- 
ters of the Art in which we labor. 



SECTION IX: 



>XK< 



SUMMARY OF THE CHARGES. 

IN taking a retrospective view of our "Ancient 
Charges," we must necessarily recur to the vari- 
ous subjects already brought under consideration, to 
illustrate the relative connection in which they stand 
toward each other, in the speculative system of our 
arrangement, as adapted to our present purpose. We 
may view them, and review them, examine them in 
all their peculiar phases, as connected with the oper- 
ative and speculative features of our institution, and 
the more familiar we become with them, the more 
fully we understand their real import, comprehend 
their bearing and their applicability to us in our 
speculative characters. 

Theoretically, we are to consider them in a Relig- 
ious, Intellectual, Moral, Physical, and Social aspect. 
Viewed under these several denominations, we phil- 
osophically reason upon them, and draw those illus- 
trations which point out the relative connection exist- 
ing between these several considerations, the princi- 

(239) 



240 PHILOSOPHY OF FEEEMASONEY. 

pies of which we are practically to observe, as duties 
incumbent upon us in our relations toward each other 
and the community at large. 

For we must be impressed with the fact, and con- 
scientiously bear it in mind, that whatever we theo- 
retically inculcate, we must practically exemplify; 
otherwise, we are inconsistent to our profession, and 
are " as sounding brass, or a tinkling cymbal," — pro- 
claiming to the outer world the beauties of our theory, 
while we fail in the exemplification of the precepts 
it inculcates. What we theoretically convey to the 
mind through the medium of figures, symbols, and 
allegories, are intended as the maxims and rules by 
which we are to be governed in the regularity of 
our lives. 

Here we perceive that it is only through a knowl- 
edge of our " Ancient Charges " that we can draw a 
just and correct conclusion as to their applicability to 
us in a speculative sense'. And this is the light in 
which they are to be viewed. Our system being 
transformed from the operative to the speculative, they 
are, therefore, applicable to us in that sense, in the 
construction of the phraseology of language as well 
as in the symbolical application of the implements 
used by the operative. And the philosophy of Spec- 
ulative Masonry teaches us to reason upon their 
analogy, consider them as inculcating maxims which 
work to our advantage or disadvantage, in propor- 
tion as we adhere to them, as well as to judge be- 
tween what is proper and improper. 

Thus, in the religious duties we are taught to ob- 



SUMMARY OF THE CHARGES. 241 

y 

serve, we are never to use the name of the Supreme 
Being in any other manner than with that reverence 
due from the "creature to the Creator." And as we 
respect the observance of this duty, so it begets with- 
in us true love, gratitude, and a filial regard for His 
Holy Name; and this is to our advantage, as we can 
then reasonably expect the influence of His Divine 
favor. 

Profanity is a vice offensive to our finer feelings, 
and is in direct violation of the Divine command. 
In the Decalogue we are commanded to refrain there- 
from ; and which behest we can not willfully disre- 
gard. " Thou shalt not take the name of the Lord 
thy God in vain ; for the Lord will not hold him 
guiltless that taketh his name in vain." — Ex. xx : 7. 
Thus we see the disadvantage to us in the pernicious 
indulgence of profanity; for the Lord has declared 
that he will not hold him guiltless that taketh His 
name in vain. And if we have faith to believe in 
His declarations that He will reward us for our good 
acts, we must believe it to be but just that we will 
receive His condemnation for our bad acts. We do 
not, therein, injure him, but suffer ourselves, where- 
in we violate the law He has laid down for the rule 
of our conduct. 

"When we are morally virtuous, we necessarily pos- 
sess that regard for self-respect which forbids us using 
the name of the Supreme Being in any other than 
with pure and holy reverence. An irreligious man, 
that is, a profane one, can not be said to be a truly 
moral man ; for morality, if we are governed by no 
16 



242 PHILOSOPHY OF FREEMASONRY. 

higher consideration, at least forbids the indulgence 
of such practices. 

We have given to us, in the great light of revela- 
tion, which we proclaim to be the " rule and guide 
of our faith and practice" the Divine and moral 
law. The Divine law is laid down as the duty we 
owe to our Creator — to love and reverence Him ; 
the moral law as to those duties we owe toward each 
other — to do unto others as we desire they should do 
unto us; and we can not fully discharge the latter 
in the spirit of pure Brotherly Love, unless we are 
imbued with the spirit to observe the former; as our 
good acts are the emanations proceeding from a Divine 
influence, which prompts every generous emotion of 
our affections. 

We say : " A Mason, by his tenure, is obliged to 
obey the moral law; and if he rightly understands 
the Art, he will never be a stupid atheist, nor an ir- 
religious libertine." 

Here we see the connection in which these two 
considerations stand ; and their respective duties are 
obligatory upon us ; for such is the language of the 
charge. By our tenure, that is, by our profession, 
speculatively considered, we are to obey the moral 
law. And if we rightly understand the Art, that is, 
if we rightly comprehend the nature of our obliga- 
tions, we can not be atheistical nor irreligious in sen- 
timent. 

Atheism can have no fellowship in our system. 
It is antagonistical in sentiment to the very founda- 
tion upon which it stands. We are required to ac- 



SUMMARY OF THE CHARGES. 243 

knowledge our belief in the existence of the Supreme 
Being, and taught to evoke His Divine aid in all 
good and laudable undertakings ; and in the progress 
of our ceremonies, we learn why this requirement is 
exacted. And this principle is systematically carried 
out throughout our entire arrangement, and affords 
us the illustrations whereby we figuratively contrast 
the advantages of a just and upright life over the 
disadvantages resulting from an opposite one. 

Thus we perceive that the Philosophy of Freema- 
sonry, in its speculative Art, harmonizes with the 
operative in the features of its physical operations ; 
and that upon the same system that the operative 
works, and prepares his material for the erection of a 
structure, so we, as speculatives, symbolically work out 
the various virtues, figuratively, as the material to 
be applied in the erection of a structure of moral 
worth and excellence, the principles of which are to 
govern us in our dealings and transactions with each 
other, and to be carried out in our intercourse at 
large, as in this respect we are taught that justice is 
due to all alike. 

Hence, while the former directs and leads the 
mind into a systematic training of mental and moral 
improvement, to discipline us, and develop the better 
qualities of our human natures, the latter was mainly 
devoted to manual labor, with such mental knowledge 
as the nature of bodily application required. The 
tools and implements, therefore, of the operative, 
physically applied, are, by the speculative, mentally 
and morally applied. Thus we perceive a most 



244 PHILOSOPHY OF FPvEEMASONPvY. 

beautiful harmony in the transformation of the oper- 
ative art to the speculative system of our organiza- 
tion. 

When we speak of the philosophy of Speculative 
Masonry, we are to consider the expression as com- 
prehended in a Religious, Mental, Moral, Physical, 
and Social relation, as the expression is applicable to 
each of these terms, forming a combination peculiar 
to our present state of life, regarding the welfare of 
our future one. 

Religiously, in that we are taught to reverence 
God, regarding Him as the chief source of all good- 
ness ; rendering obedience to His will by living in 
the observance of His Divine law. And this is our 
first duty. 

Mentally, in that we are to apply ourselves in the 
pursuit of knowledge, the acquisition of which ought 
to be for our intellectual improvement, the advance- 
ment of our happiness, and the diffusion of usefulness, 
for our fellow-beings, as well as for ourselves ; for as 
the highest and most liberally endowed of terrestrial 
creation, our destiny is for an inheritance of immor- 
tality. And this sublime thought is allegorically 
taught us for contemplation in our stage of progres- 
sion. 

Morally, in that we are to refrain from wrong and 
injustice, abstain from vice in all its forms, conduct 
ourselves with decorum becoming to a good character, 
whereby we sustain that respectful reputation which 
will distinguish us for our conformity to a proper 
and well regulated life. 



SUMMARY OF THE CHARGES. 245 

Physically, in that we are not to be given to an 
indulgence of idleness ; but that we are to apply our- 
selves, both mentally and bodily, in the pursuit of 
some useful occupation, — labor with the use of our 
faculties, according to the power of our abilities, for 
our own self- subsistence, and those dependent upon 
us. A state of ennui, whether of mind or body, is 
unproductive of any good or benefit ; but pernicious 
to our interests, welfare, and happiness, and of inju- 
rious influence to others. 

Socially, that we are to enjoy our recreations in 
mirthfulness, yet with rational consistency ; not to 
abuse the privileges conferred upon us, by excessive 
indulgence of intemperate habits, degrading to our 
characters ; but engage in them as those social re- 
unions of fellowship, endearing our relations, and 
strengthening the bond of our friendship. Such are 
the enjoyments our social gatherings are intended to 
afford us, — innocent recreations, with elevated en- 
joyments. 

Thus Speculative Masonry philosophically seeks 
to promote man's interest and happiness, in all that 
pertains to his present state, as the auxiliary to his 
future state. And as we understand the theory of 
its system, philosophize upon its maxims, and make 
our lives conform and harmonize to the principles 
thereby laid down, as the rule for our government, 
so we enjoy the reward of our labors in the com- 
munion of our fellowship ; cement the bonds of 
Brotherly Love more firmly in our friendship ; culti- 
vate virtuous habits, and live in obedience to moral 



246 PHILOSOPHY OF FREEMASONRY. 

law | for whatever the Benevolent Being has been 
pleased to bestow upon man has been given for his 
enjoyment, and not for his abuse. 

There is no consideration more important, or that 
is calculated to show forth the value of our associa- 
tion to better advantage, or wherein it exercises a 
more vigorous and controlling influence, through the 
dissemination of its principles, for the general good 
of society at large, as well as for our own individual 
benefit, as a correct and upright course of conduct, 
displayed in the action of its members. Its real 
value consists in the respect we pay to observe obe- 
dience to what its system teaches us; for we ought 
to bear in mind, that, although the outer world may 
not, at all times, know of our connection, and it is of 
but minor importance that it should, for the knowl- 
edge thereof can not lessen the nature of our respon- 
sibilities to carry out the sublime principles it incul- 
cates, it is far more honorable to our characters, and 
commendable to us in our profession, so to walk as 
to let our good works proclaim our own merits ; and 
which alone can thereby establish the value we attach 
to our institution. 

There are also still further considerations involved 
in this; for we may often, in our intercourse with 
our fellow -beings, meet with those to whom we are 
related in ties of fraternal fellowship, where we would 
experience a deep degree of mortification through an 
exhibition of unbecoming conduct, particularly if it 
should afterward be unexpectedly discovered to us 
toward whom, or in whose presence, we had mani- 



SUMMA11Y OF THE CHARGES. 247 

fested it. Hence, a Mason who properly regards his 
reputation, will be observant and consistent in his 
deportment ; governed by Prudence in his words and 
actions; courteous in his bearing, and respectful in 
his manner, as he thereby illustrates the true princi- 
ples of his profession, in the practical exemplification 
of his work, as becoming to his Masonic character. 

There is a degree of pride and self-satisfaction ex- 
isting within our natures, glowing in the human 
breast, that manifests itself in our actions, when we 
can realize that our deportment is consistent to the 
true dignity and bearing of an honorable manhood. 
We feel a sense of pride in the rectitude of our inten- 
tions, and a self-justification in our actions, when 
they are such as must commend themselves to the 
approving countenance of others; for whatever our 
worldly considerations may be, the true philosophy 
of Masonry teaches us that " worth and merit " are 
to be the standard of our recommendation. And to 
establish our characters upon these considerations, we 
must be consistent to every requirement lawfully en- 
joined upon us, conforming to the rules laid down 
for our government, whereby to regulate our lives 
and conduct; to display those virtues which are to 
distinguish us for uprightness, integrity, equal justice, 
and due consideration of respect toward others. 

The love of order is a principle inculcated in our 
system. A proper regard therefor commands respect 
and obedience. It constitutes a part upon which 
the harmony of our organization exists. We have it 
laid down as a rule for our government, in our 



248 PHILOSOPHY OF FREEMASONRY. 

charges, wherein it is understood and regarded as a 
duty we owe to the civil powers of government 
wherever we may reside or work, to be orderly and 
\well behaved; and this duty we owe for the well- 
being of community at large, as well as for the in- 
terest of our particular association ; for its welfare 
and prosperity depend upon our observance to good 
order and well regulated behavior. 

The Charges say : " A Mason is to be a peaceable 
subject to the Civil powers, wherever he resides or 
works. He is never to be engaged in plots and 
conspiracies against the peace and welfare of the 
nation ; but to behave himself dutifully to inferior 
magistrates." Such is the language of the charge in 
respect to our duties as citizens ; that we are to be 
orderly in our deportment, respectful to our supe- 
riors, and courteous to our equals. This latter we are 
also required to observe ; for if we respect the ob- 
servance of one, we will the other. And the charge 
further goes on to illustrate the necessity therefor, 
and of the advantages to be derived therefrom. 

The first consideration to which the mind is di- 
rected when entering upon the performance of any 
important duty, is the respect to be paid to the ob- 
servance of order. An organization, to be well reg- 
ulated, must be conducted upon this system ; other- 
wise, a state of confusion and insubordination would 
soon exist. Hence, our organization being based 
upon a systematic arrangement drawn from architec- 
tural science, we speculatively work agreeably to the 
same rules governing the operative architect, and 



SUMMARY OF THE CHARGES. 249 

necessarily carry out our work of mental and moral 
construction upon the same system, through which 
we preserve unanimity in all the several parts of our 
system of Speculative Masonry. 

Obedience to order forms the basis, as the equil- 
ibrium which gives Strength to our union, regularity 
of harmony to our labors, and displays the exercise 
of Wisdom, founded upon the maxims of truth, as 
the foundation of our institution. 

It was upon this system, instituted by our Three 
Ancient Grand Masters, that the bands of workmen 
were arranged, classified, and, by courses, were, under 
the superintendence of skillful Wardens, enabled un- 
interruptedly to perform their labors, and successfully 
carry out to completion one of the most interesting 
structures ever erected by human skill, planned by 
inspiration of the Divine Architect. This system 
of order further enabled them to detect the slightest 
irregularity or imperfection in the work of the Craft. 

The Craftsmen composed the bands of workmen 
who prepared the material used in the construction 
of the building; and each one was required to des- 
ignate his work by a private mark, to prevent impo- 
sition. Such was the regularity and perfect order of 
arrangement instituted by the Wisdom of our Three 
Ancient Grand Masters, that the most perfect har- 
mony prevailed among the workmen, so that in the 
short period of seven years and six months from the 
laying of the foundation to the completion of the 
work this magnificent structure was erected. And 
from sacred history we learn that there was neither 



250 PHILOSOPHY OF FREEMASONRY. 

the sound of hammer, nor ax, nor any tool of iron 
heard in the house while it was building. 

To our contemplation the temple presents a beauti- 
ful symbol of perfectness in all its parts ; and hence, 
it is with that system of regularity and obedience to 
order that we are speculatively taught to work, where- 
by we erect a moral temple endowed with the virtues 
which give worth and excellence to our characters. 

A Lodge is a place where Masons meet to work. 
The congregated assembly is also defined to be a 
Lodge. Their working hours are prescribed by the 
by-laws governing the same ; and the labors per- 
formed are devoted to the making of Masons, and 
the transaction of such matters as relate to the in- 
terest of the Lodge ; that is, the brotherhood com- 
posing it; and this constitutes their speculative em- 
ployment, wherein we are taught the principles of 
industry, — the necessity of being engaged in some 
useful occupation, to honestly labor for self-subsist- 
ence; and this is to constitute our operative labors, 
whether mentally or physically bestowed. Habits 
of industry are, therefore, required of us, as well as 
the practice of all other virtues. 

We are to be industrious. Every faculty with 
which our nature is endowed has its allotted labor 
to perform, and each part operates for the general 
good of the whole. 

Industry is the use and exercise of our several 
faculties, and when properly directed, either mental 
or physical, leads us to improve our social state, and 
to cultivate virtuous habits. 



SUMMARY OF THE CHARGES. 251 

If we are not employed in one manner, we will be 
in another. Although circumstances may surround 
us with advantages that place us beyond the neces- 
sity of toil and labor, yet we can not be idle, for it 
requires constant vigilance to resist the temptations 
surrounding us, the allurements of which warily lead 
us astray. Thlis our secular and mental endowments 
work mutually, either for our welfare and happiness, 
or otherwise. 

Hence, we speculatively illustrate the virtue of in- 
dustry by the symbolical application of the working 
tools of the Entered Apprentice; the application of 
the "twenty-four inch gauge" in the division and 
employment of our time, and the " common gavel " 
in the moral application of purifying the mind, di- 
vesting it of pernicious indulgences, that good and 
wholesome influences may control our actions. 

Industry we, therefore, illustrate as a virtue, and 
when devoted, as we are taught, to laudable pursuits, 
it makes us useful members to community, and 
w r herein we practically contribute to its good ; while 
idleness, as the mother of vice, leads to pernicious 
habits : for we are so constituted, that our faculties, 
whether of mind or body, must be engaged, and will 
be directed for good or evil, as influences are brought 
to bear upon them. 

Hence, when we cultivate virtuous habits, we are 
industriously employed in resisting evil ones. The 
allurements and temptations with which we are sur- 
rounded on every side are mostly presented to us 
with fascinating attractions, easily winning upon our 



252 PHILOSOPHY OF FREEMASONRY. 

senses, to draw us from the paths of duty, and 
through the frailties of our fallen natures, we yield 
to their seductive influences. Thus, through the 
weakness of our nature, we are constantly prone to 
err. Hence, the great necessity of being strengthened 
with virtuous principles, and fortified with just and 
upright habits, as the safeguards of protection. Work 
against evil, and your labors will be directed in 
channels of worth and usefulness. 

The mere possession of a knowledge of the sublime 
principles interwoven in the system of Speculative 
Masonry is useless, and it will avail us nothing, if 
our actions are not framed so that our lives conform 
to their requirements. It is not sufficient for us to 
profess an acquaintance with the theory and teach- 
ings of its precepts; for if we are derelict in duty, 
and fail to reduce them to practice, the knowledge 
we possess will rather reflect to our discredit than 
otherwise, as in that we would be false to the pro- 
fession we make. 

We are placed here in this world for a good and 
wise purpose, and we ought so to employ our time, 
and direct the energies of our faculties to accomplish 
the attainment of such considerations ; and although 
we may not, individually, realize the desire of our 
labors, yet they ought to be so directed that the 
greatest amount of good may result therefrom. 

It matters but little as to the amount of labor we 
may accomplish, if our actions are governed by mo- 
tives impure and insincere in their intentions, for 
they will have been wrongfully bestowed, and fruit- 



SUMMARY OF THE CHARGES. 253 

less of any good in their efforts. A selfish consid- 
eration is most generally rewarded with a discontented 
and unhappy state of feeling, leaving the mind to 
brood over its own justly merited disappointments. 

Hence, then, to be worthy members of our associ- 
ation, we must be, in the language of the Charge, 
"good men and true," which characteristics compre- 
hend the attributes pertaining to a generous and be- 
nevolent disposition, as well as from the traits which 
distinguish and mark the actions of an honest and 
sincere one. 

If, therefore, we expect fully to carry out the re- 
quirements of our association, we must respect both 
Divine and Moral law, as the tenure of our obliga- 
tions, in the spirit of their meaning, require of us. 
Then we shall be "good men and true," men of 
" honor and honesty," " Worthy Sons of Light," 
whose " worth and merit " rest upon the value of 
their usefulness, and who "pay due reverence to 
Master, Wardens, and Fellows, and put them to 
worship ; " thereby worthily honoring, through their 
service, the " Ancient and Honorable Fraternity." 



We may theorize upon the beauties of our insti- 
tution, give our time in labor of service, devoted 
to illustrate the virtues inculcated within the pre- 
cincts of its recesses, with all the force and power of 
eloquence at our command, yet if we do not exem- 
plify and practically illustrate its precepts in the 
operations of life, we fall short of our duty, as labor- 
ers embarked in a cause of which we may ourselves 



254 PHILOSOPHY OF FREEMASONRY. 

become the recipients of its bounties. We may be 
compared to the Rough Ashler, unimproved by the 
advantages the Master Workman has bestowed upon 
us — unsuited to our place in the temple; and it can 
be justly charged to us, that our practice is not in 
accordance with our profession. 

The capacity of intellect, the strength of mind, 
and the power of reasoning become developed, and 
extend their influence, as they are cultivated and 
brought into use, demonstrating our superiority over 
all other animated creation of this our terrestrial 
abode; and our happiness is advanced as they are 
improved for good. 

Then, to be consistent with our engagements, let 
us be faithful to our duties, so deport ourselves that 
the actions of our lives may be in respectful conform- 
ity to the requirements of our " Ancient Charges," 
philosophically comprehended, — Religiously, Men- 
tally, Morally, Physically, and Socially ; and then 
we shall be Freemasons in the full acceptation of the 
term, — worthy of the title we bear, — an honor to our 
profession ; so that, when our earthly labors are 
closed, we may be prepared for the service to which 
the summons of the Grand Master of the Universe 
may call us. 



SECTION X. 



>XKc 



KEMARKS ON THE GENERAL REGULATIONS. 

WE have added hereto the General Regulations, 
as approved and adopted in connection with 
the " Ancient Charges." They were digested and 
arranged in their present form about the same pe- 
riod, and likewise underwent the same supervision ; 
and are thus handed down to us in the same con- 
nection. 

They refer mainly to the government of the Grand 
Lodge, in its quarterly and annual communications, 
the duties of officers, and such other matters as re- 
lated to the general and local interests of the Fra- 
ternity within its own jurisdiction. They are subject 
to such changes and modifications as circumstances 
and localities may require, yet always in unison with 
the " Ancient Charges." Frequent reference is made 
within them where new regulations may be made to 
meet contingent cases arising. But we never hear 
this language used in reference to the Charges. 

And in this particular they differ. The " Charges," 

(255) 



256 PHILOSOPHY OF FREEMASONRY. 

from their very nature, can not be changed, without 
changing the features of our organization. They 
are so framed as to meet all cases and circumstances 
coming within the purviews of, their requirements, 
regardless of locality; yet the General Eegulations 
may be changed or modified to meet existing circum- 
stances. Every Grand Lodge possesses this right; 
but they are always careful, in the exercise of it, that 
no infringement is made upon the time-honored 
" Charges," which stand as the landmarks, not to be 
removed. 

There are many features in the General Regula- 
tions still adhered to at the present time which were 
in force at the time of their adoption. Others, again, 
have been changed or modified, as deemed most ex- 
pedient, and more in conformity with the genius of 
the country or nation where the institution prevails. 
The manner of electing officers is now conducted by 
ballot, and the number is also increased. Quarterly 
communications are also unknown in this country. 

In adding the General Regulations to this work, 
we have deemed it unnecessary to attempt any illus- 
tration of them. They occupy a different ground 
from the " Charges ; " for while the latter are uni- 
versal, affecting the whole Fraternity, the former are 
of a local nature, and can be framed to suit required 
circumstances. We, therefore, insert them simply 
for the perusal and edification of the Masonic reader, 
as they stand in connection with the " Ancient 
Charges." 



GENERAL REGULATIONS. 257 



GENERAL REGULATIONS, 

Compiled first by Mr. George Payne, Anno, 1720, when he was 
Grand Master, and approved by the Grand Lodge on St. 
John Baptist's Day, Anno, 1721, at Stationer's Hall, Lon- 
don ; when the most noble prince, John, Duke of Mon- 
tagu, was unanimously chosen our Grand Master for the 
year ensuing; who chose John Beal, M. D. his Deputy 
Grand Master; Mr. Josiah Villineau, and Mr. Thomas 
Morris, Jr., were chosen by the Lodge Grand Wardens. 
And now, by the command of our said Right Worshipful 
Grand Master Montagu, the Author of this Book has com- 
pared them with, and reduced them to the ancient records 
and immemorial usages of the Fraternity, and digested 
them into this new method, with several proper explica- 
tions, for the use of the Lodges in and about London and 
Westminster. 

I. The Grand Master, or his Deputy, hath authority and 
right, not only to be present in any true Lodge, but also to 
preside wherever he is, with the Master of the Lodge on his 
left hand, and to order his Grand Wardens to attend him, who 
are not to act in particular Lodges as Wardens, but in his 
presence, and at his command ; because there the Grand Mas- 
ter may command the Wardens of that Lodge, or any other 
brethren, he pleaseth, to attend and act as his Wardens pro 
tempore. 

II. The Master of a particular Lodge has the right and 
authority of congregating the members of his Lodge into a 
Chapter at pleasure, upon any emergency or occurrence, as 
well as to appoint the time and place of their usual forming: 
And in case of sickness, death, or necessary absence of tho 
Master, the Senior Warden shall act as Master pro tempore, if 

17 



258 PHILOSOPHY OF FREEMASONRY. 

no brother is present who has been Master of that Lodge be- 
fore ; for in that case, the absent Master's authority reverts to 
the last Master then present, though he can not act until the 
said Senior Warden has once congregated the Lodge, or in his 
absence the Junior Warden. 

III. The Master of each particular Lodge, or one of the 
Wardens, or some other brother by his order, shall keep a 
book containing their by-laws, the names of their members, 
with a list of all the Lodges in town, and the usual times and 
places of their forming, and all their transactions that are 
proper to be written. 

IV. No Lodge shall make more than five new brethren at 
one time, nor any man under the age of twenty-five, who must 
be also his own master; unless by a dispensation from the 
Grand Master or his Deputy. 

V. No man can be made or admitted a member of a par- 
ticular Lodge, without previous notice, one month before given 
to the said Lodge, in order to make due enquiry into the repu- 
tation and capacity of the candidate ; unless by the dispensa- 
tion aforesaid. 

VI. But no man can be entered a Brother in any particular 
Lodge, or admitted to be a member thereof, without the unan- 
imous consent of all the members of that Lodge then present, 
when the candidate is proposed, and their consent is formally 
asked by the Master; and they are to signify their consent or 
dissent in their own prudent way, either virtually or in form, 
but with unanimity; nor is this inherent privilege subject to a 
dispensation ; because the members of a particular Lodge are 
the best judges of it; and if a fractious member should be im- 
posed on them, it might spoil their harmony, or hinder their 
freedom : or even break and disperse the Lodge, which ought 
to be avoided by all good and true brethren. 

VII. Every new brother at his making is decently to clothe 
the Lodge, that is, all the brethen present, and to deposit 
something for the relief of the indigent and decayed brethren, 



GENERAL REGULATIONS. 259 

ns the candidate shall think fit to bestow, over and above the 
small allowance stated by the by-laws of that particular 
Lodge : which charity shall be lodged with the Master or War- 
dens, or the cashier, if the members think fit to choose one. 

And the candidate shall also solemnly promise to submit to 
the Constitution, the Charges, and Regulations, and to such 
other good usages as shall be intimated to them in time and 
place convenient. 

VIII. No set or number of brethren shall withdraw or sepa- 
rate themselves from the Lodge in which they were made 
brethren, or were afterward admitted members, unless the 
Lodge becomes too numerous, nor even then, without a dis- 
pensation from the Grand Master or his Deputy : And when 
they are thus separated, they must either immediately join 
themselves to such other Lodge as they shall like best, with 
the unanimous consent of that other Lodge to which they go 
(as above regulated) or else they must obtain the Grand Mas- 
ter's warrant to join in forming a new Lodge. 

If any set or number of Masons shall take upon themselves 
to form a Lodge without the Grand Master's warrant, the regu- 
lar Lodges are not to countenance them, nor own them as fair 
brethren and duly formed, nor approve of their acts and deeds ; 
but must treat them as rebels, until they humble themselves, 
as the Grand Master shall, in his prudence direct, and until 
he approve of them by his warrant, which must be signified 
to the other Lodges, as the custom is when a new Lodge is to 
be registered in the list of Lodges. 

IX. But if any brother so far misbehave himself as to ren- 
der his Lodge uneasy, he shall be twice duly admonished by 
the Master or Wardens in a formed Lodge ; and if he will not 
refrain his imprudence, and obediently submit to the advice 
of the brethen, and reform what gives them offence, he shall 
be dealt with according to the by-laws of that particular Lodge, 
or else in such a manner as the Quarterly Communication 
shall in their great prudence think fit; for which a new regu- 
lation m;iv be afterward made. 



260 PHILOSOPHY OF FREEMASONRY. 

X. The majority of every particular Lodge, when congre- 
gated, shall have the privilege of giving instructions to their 
Master and Wardens, before the assembling of the Grand 
Chapter, or Lodge, at the three Quarterly Communications 
hereafter mentioned, and of the Annual Grand Lodge too ; 
because their Master and Wardens are their representatives, 
and are supposed to speak their mind. 

XL All particular Lodges are to observe the same usages 
as much as possible ; in order to which, and for cultivating a 
good understanding among Free Masons, some members out 
of every Lodge shall be deputed to visit the other Lodges as 
often as shall be thought convenient. 

XII. The Grand Lodge consists of, and is formed by the 
Masters and Wardens of all the regular particular Lodges 
upon record, with the Grand Master at their head, and his 
Deputy on his left hand, and the Grand Wardens in their 
proper places ; and must have a Quarterly Communication 
about Michaelmas, Christmas, and Lady-Day, in some con- 
venient place, as the Grand Master shall appoint, where no 
brother shall be present, who is not at that time a member 
thereof, without a dispensation ; and while he stays he shall 
not be allowed to vote, nor even give his opinion, without 
leave of the Grand Lodge, asked and given, or unless it be 
duly asked by the said Lodge. 

All matters are to be determined in the Grand Lodge, by a 
majority of votes, each member having one vote, and the 
Grand Master having two votes, unless the said Lodge leave 
any particular thing to the determination of the Grand Mas- 
ter, for the sake of expedition. 

XIII. At the said Quarterly Communication all matters 
that concern the Fraternity in general, or particular Lodges, 
or single brethren, are quietly, sedately, and maturely to be 
discoursed of and transacted : Apprentices must be admitted 
Masters and Fellow Craft only here, unless by a dispensation. 
Here also all differences, that can not be made up and accom- 
modated privately, nor by a particular Lodge, are to be seri- 



GENERAL REGULATIONS. 261 

ously considered and decided. And if any brother thinks 
himself aggrieved by the decision of this board, he. may ap- 
peal to the Annual Grand Lodge next ensuing, and leave his 
appeal in writing, with the Grand Master, or his Deputy, or 
the Grand Wardens. 

Here, also, the Master or the Wardens of each particular 
Lodge, shall bring and produce a list of such members as have 
been made, or even admitted in their particular Lodges, since 
the last communication of the Grand Lodge: And there shall 
be a book kept by the Grand Master, or his Deputy, or rather 
by some brother whom the Grand Lodge shall appoint for Sec- 
retary, wherein shall be recorded all the Lodges, with their 
usual times and places of forming, and names of all the mem- 
bers of each Lodge; and all the affairs of the Grand Lodge 
that are proper to be written. 

They shall also consider of the most prudent and effectual 
methods of collecting and disposing of what money shall be 
given to, or lodged with them in charity, toward the relief only 
of any true brother, fallen into poverty or decay, but of none 
else : But every particular Lodge shall dispose of their own 
charity for poor brethren, according to their own by-laws, until 
it be agreed by all the Lodges (in a new regulation) to carry 
in the charity collected by them to the Grand Lodge at the 
Quarterly or Annual Communication, in order to make a com- 
mon stock of it. for the more handsome relief of poor brethren. 

They shall also appoint a Treasurer, a brother of good 
worldly substance, who shall be a member of the Grand Lodge 
by virtue of his office, and shall be always present, and have 
power to move to the Grand Lodge any thing, especially what 
concerns his office. To him shall be committed all money 
raised for charity, or for any other use of the Grand Lodge, 
which he shall write down in a book, with the respective ends 
and uses for which the several sums are intended; and shall 
expend or disburse the same by such a certain order signed, 
as the Grand Lodge shall afterward agree to in a new regula- 
tion : But he shall not vote in choosing a Grand Master 
or Wardens, though in every other transaction. As in like 



262 PHILOSOPHY OF FREEMASONRY. 

manner the Secretary shall be a member of the Grand Lodge 
by virtue of his office, and vote in every thing except in choos- 
ing a Grand Master or Wardens. 

The Treasurer and Secretary shall have each a clerk, who 
must be a brother and Fellow Craft, but never must be a mem- 
ber of the Grand Lodge, nor speak without being allowed or 
desired. 

The Grand Master, or his Deputy, shall always command 
the Treasurer and Secretary, with their clerks and books, in 
order to see how matters go on, and to know what is expe- 
dient to be done upon any emergent occasion. 

Another brother (who must be a Fellow Craft) should be 
appointed to look after the door of the Grand Lodge; but shall 
be no member of it. 

But these offices may be farther explained by a new regula- 
tion, when the necessity and expediency of them may more 
appear than at present to the Fraternity. 

XIV. If at any Grand Lodge, stated or occasional, quarterly 
or annual, the Grand Master and his Deputy should be both 
absent, then the present Master of a Lodge, that has been the 
longest a Free Mason, shall take the chair, and preside as 
Grand Master pro tempore ; and shall be vested with all his 
power and honor for the time ; provided there is no brother 
present that has been Grand Master formerly, or Deputy Grand 
Master; for the last Grand Master present, or else the last 
Deputy present, should always of right, take place in the ab- 
sence of the present Grand Master and his Deputy. 

XV. In the Grand Lodge none can act as Wardens but the 
Grand Wardens themselves, if present; and if absent, the 
Grand Master, or the person who presides in his place, shall 
order private Wardens to act as Grand Wardens pro tempore, 
whose places are to be supplied by two Fellow Craft of the 
same Lodge, called forth to act, or sent thither by the par- 
ticular master thereof; or if by him omitted, then they shall 
be called by the Grand Master, that so the Grand Lodge may 
be always complete. 



<ii INITIAL REGULATION. 263 

XVI. The Grand Wardens or any others, are lirst to ad- 
vise with the Deputy about the affairs of the Lodge or of the 
brethren, and not to apply to the Grand Master without the 
knowledge of the Deputy, unless he refuse his concurrence in 
any certain necessary affair ; in which case, or in case of any 
difference between the Deputy and the Grand Wardens, or 
other brethren, both parties are to go by concert to the Grand 
Master, who can easily decide the controversy, and make up 
the difference by virtue of his great authority. 

The Grand Master should receive no intimation of business 
concerning masonry, but from his Deputy first, except in such 
certain cases as his Worship can well judge of; for if the ap- 
plication to the Grand Master be irregular, he can easily 
order the Grand Wardens, or any other brethren thus apply- 
ing, to wait upon his Deputy, who is to prepare the business 
speedily, and to lay it orderly before his Worship. 

XVII. No Grand Master, Deputy Grand Master, Grand 
Wardens, Treasurer, Secretary, or whoever acts for them, or 
in their stead, pro tempore, can at the same time be the Mas- 
ter or Warden of a particular Lodge; but as soon as any of 
them has honorably discharged his Grand Office, he returns 
to that post or station in his particular Lodge, from which he 
was called to officiate above. 

XVIII. If the Deputy Grand Master be sick, or necessarily 
absent, the Grand Master may choose any Fellow Craft he 
pleases, to be his Deputy pro tempore : But he that is chosen 
Deputy at the Grand Lodge, and the Grand Wardens too, can 
not be discharged without the cause fairly appear to the ma- 
jority of the Grand Lodge ; and the Grand Master if he is 
uneasy, may call a Grand Lodge on purpose to lay the cause 
before them, and to have their advice and concurrence : In 
which case, the majority of the Grand Lodge, if they can not 
reconcile the Master and his Deputy or his Wardens, are to 
concur in allowing the Master to discharge his said Deputy or 
his said Warden, and to choose another Deputy immediately : 



264 PHILOSOPHY OF FREEMASONRY. 

and the said Grand Lodge shall choose other Wardens in that 
case, that harmony and peace may be preserved. 

XIX. If the Grand Master should abuse his power, and 
render himself unworthy of the obedience and subjection of 
the Lodge, he shall be treated in a way and manner to bo 
agreed upon in a new regulation ; because hitherto the an- 
cient Fraternity have had no occasion for it, their former 
Grand Masters having all behaved themselves worthy of that 
honorable office. 

XX. The Grand Master with his Deputy and Wardens, shall 
(at least once) go round and visit all the Lodges about town 
during his Mastership. 

XXI. If the Grand Master die during his Mastership, or by 
sickness, or by being beyond sea, or any other way should be 
rendered uncapable of discharging his office, the Deputy, or in 
his absence the Senior Grand Warden, or in his absence the 
Junior, or in his absence any three present Masters of Lodges, 
shall join to congregate the Grand Lodge immediately, to ad- 
vise together upon that emergency, and to send two of their 
number to invite the last Grand Master to resume his office, 
which now in course reverts to him ; or if he refuse, then the 
next last, and so backward : But if no former Grand Master 
can be found, then the Deputy shall act as principal, until an- 
other is chosen ; or if there be no deputy, then the oldest Mas- 
ter. 

XXII. The brethren of all the Lodges in and about London 
and Westminster, shall meet at an Annual Communication 
and Feast, in some convenient place, on St. John Baptist's day, 
or else on St. John Evangelist's day, as the Grand Lodge shall 
think fit by a new regulation, having of late years met on St. 
John Baptist's day: Provided, the Majority of the Masters and 
Wardens, with the Grand Master, his Deputy and Wardens, 
agree at their Quarterly Communication, three months before, 
that there shall be a feast, and a General Communication of all 
the brethren : For, if either the Grand Master, or the majority 



GENERAL REGULATIONS. 265 

of the particular Masters, are against it, it must be dropt for 
that time. 

But whether there shall be a feast for all the brethren, or 
not, yet the Grand Lodge must meet in some convenient 
place annually on St. John's Day ; or if it be Sunday, then on 
the next day, in order to choose every year a new Grand 
Master, Deputy, and Wardens. 

XXIII. If it be thought expedient, and the Grand Master, 
with the majority of the Masters and Wardens, agree to hold a 
Grand Feast, according to the ancient laudable custom of Ma- 
sons, then the Grand Wardens shall have the care of prepar- 
ing the tickets, sealed with the Grand Master's seal, of dis- 
posing of the tickets, of receiving the money for the tickets, 
of buying the materials of the feast, of finding out a proper 
and convenient place to feast in, and of every other thing that 
concerns the entertainment. 

But that the work may not be too burthensome to the two 
Grand Wardens, and that all matters may be expeditiously 
and safely managed, the Grand Master or his Deputy shall 
have power to nominate and appoint a certain number of 
Stewards, as his Worship shall think fit, to act in concert 
with the two Grand Wardens; all things relating to the feast 
being decided amongst them by a majority of voices; except 
the Grand Master or his Deputy interpose by a particular di- 
rection or appointment. 

XXIV. The Wardens and Stewards shall, in due time, wait 
upon the Grand Master, or his Deputy, for directions and or- 
ders about the premises ; but if his Worship and his Deputy 
are sick, or necessarily absent, they shall call together the 
Masters and Wardens of Lodges to meet on purpose for their 
advice and orders; or else they may take the matter wholly 
upon themselves, and do the best they can. 

The Grand Wardens and the Stewards are to account for 
all the money they receive, or expend, to the Grand Lodge, 
after dinner, or when the Grand Lodge shall think fit to re- 
ceive their accounts. 



266 PHILOSOPHY OF FREEMASONRY. 

If the Grand Master pleases, he may in due time summon 
all the Masters and Wardens of Lodges to consult with them 
about ordering the Grand Feast, and about any emergency or 
accidental thing relating thereunto, that may require advice; 
or else to take it upon himself altogether. 

XXV. The Masters of Lodges shall each appoint one ex- 
perienced and discreet Fellow Craft of his Lodge, to compose 
a committee, consisting of one from every Lodge, who shall 
meet to receive, in a convenient apartment, every person that 
brings a ticket, and shall have power to discourse him, if they 
think fit, in order to admit him, or debar him, as they shall see 
cause. Provided, they send no man away before they have 
acquainted all the brethren within the doors with the reason 
thereof, to avoid mistakes ; that so no true brother may be 
debarred, nor a false brother, or mere pretender, admitted. 
This committee must meet very early on St. John's day at the 
place, even before any persons come with tickets. 

XXVI. The Grand Master shall appoint two or more trusty 
brethren to be porters, or door-keepers, who are also to be 
early at the place, for some good reasons ; and who are to be 
at the command of the committee. 

v XXVII. The Grand Wardens, or the Stewards, shall ap- 
point beforehand such a number of brethren to serve at table 
as they think fit and proper for that work ; and they may ad- 
vise with the Masters and Wardens of Lodges about the most 
proper persons, if they please, or may take in such by their 
recommendation ; for none are to serve that day, but free and 
accepted Masons, that the Communication may be free and har- 
monious. 

XXVIII. All the members of the Grand Lodge must be at 
the place long before dinner, with the Grand Master, or his 
Deputy, at their head, who shall retire, and form themselves. 
And this is done in order, 

1. To receive any appeals duly lodged, as above regulated, 
that the appellant may be heard, and the affair may be amica- 
bly decided before dinner, if possible ; but if it can not, it must 



GENERAL REGULATIONS. 267 

be delayed till after the new Grand Master is elected ; and if it 
can not be decided after dinner, it may be delayed, referred to 
a particular committee, that shall quietly adjust it, and make 
report to the next Quarterly Communication, that brotherly 
love may be preserved. 

2. To prevent any difference or disgust which may be feared 
to arise that day ; that no interruption may be given to the 
harmony and pleasure of the Grand Feast. 

3. To consult about whatever concerns the decency and de- 
corum of the Grand Assembly, and to prevent all indecency 
and ill manners, the assembly being promiscuous. 

4. To receive and consider of any good motion, or any mo- 
mentous and important affair, that shall be brought from the 
particular Lodges, by their representatives, the several Masters 
and Wardens. 

XXIX. After these things are discussed, the Grand Master 
and his Deputy, the Grand Wardens, or the Stewards, the 
Secretary, the Treasurer, the Clerks, and every other person 
shall withdraw, and leave the Masters and Warders of the 
particular Lodges alone, in order to consult amicably about 
electing a new Grand Master, or continuing the present, if 
they have not done it the day before : and if they are unani- 
mous for continuing the present Grand Master, his Worship 
shall be called in, and humbly desire to do the fraternity the 
honor of ruling them for the year ensuing: and after dinner 
it will be known whether he accepts of it or not : for it should 
not be discovered but by the election itself. 

XXX Then the Masters and Wardens, and all the brethren, 
may converse promiscuously, or as they please to sort together, 
until the dinner is coming in, when every brother takes his 
seat at table. 

XXXI. Some time after dinner the Grand Lodge is formed, 
not in retirement, but in the presence of all the brethren, who 
yet are not members of it, and must not speak until they are 
desired and allowed. 



268 PHILOSOPHY OF FKEEMASONRY. 

XXXII. If the Grand Master of last year has consented with 
the Masters and Wardens in private, before dinner, to continue 
for the year ensuing, then one of the Grand Lodge, deputed for 
that purpose, shall represent to all the brethren his Worship's 
good government, etc. And turning to him, shall, in the name 
of the grand Lodge, humbly request him to do the fraternity 
the great honor (if nobly born, if not) the great kindness, of 
continuing to be their Grand Master for the year ensuing. 
And his Worship declaring his consent by a bow or speech, 
as he pleases, the said deputed member of the Grand Lodge 
shall proclaim him Grand Master, and all the members of the 
Lodge shall salute him in due form. And all the brethren 
shall for a few minutes have leave to declare their satisfaction, 
pleasure and congratulation. 

XXXIII. But if either the Master and Wardens have not 
in private, this day before dinner, nor the day before, desired 
the last Grand Master to continue in the Mastership another 
year ; or if he, when desired, has not consented : then the last 
Grand Master shall nominate his successor for the year en- 
suing, who, if unanimously approved by the Grand Lodge, and 
if there present, shall be proclaimed, saluted, and congratu- 
lated the New Grand Master as above hinted, and immediately 
installed by the last Grand Master, according to usage. 

XXXIV. But, if that nomination is not unanimously approved, 
the new Grand Master shall be chosen immediately by ballot, 
every Master and Warden writing his man's name, and the 
last Grand Master writing his man's name too ; and the man, 
whose name the last Grand Master shall first take out, casu- 
ally or by chance, shall be Grand Master for the year ensuing; 
and if present, he shall be proclaimed, saluted, and congratu- 
lated, as above hinted, and forthwith installed by the last 
Grand Master, according to usage. 

XXXV. The last Grand Master thus continued, or the new 
Grand Master thus installed, shall next nominate and appoint 
his deputy Grand Master, either the last or a new one, who 



GENERAL REGULATIONS. 269 

shall be also declared, saluted, and congratulated as above 
hinted. 

The Grand Master shall also nominate the new Grand War- 
dens, and if unanimously approved by the Grand Lodge, shall 
be declared, saluted, and congratulated, as above hinted; but 
if not, they shall be chosen by ballot, in the same way as the 
Grand Master: As the Wardens of private Lodges are also to 
be chosen by ballot in each Lodge, if the members thereof do 
not agree to their Master's nomination. 

XXXVI. But if the brother whom the present Grand Mas- 
ter shall nominate for his successor, or whom the majority of 
the Grand Lodge shall happen to choose by ballot, is, by sick- 
ness or other necessary occasion, absent from the Grand Feast, 
he can not be proclaimed the new Grand Master, unless the 
old Grand Master, or some of the Masters and Wardens of 
the Grand Lodge can vouch, upon the honor of a brother, 
that the said person, so nominated or chosen, will readily ac- 
cept of the said office ; in which case the old Grand Master 
shall act as proxy, and shall nominate the Deputy and War- 
dens in his name, and in his name also receive the usual 
honors, homage and congratulations. 

XXXVII. Then the Grand Master shall allow any brother, 
Fellow Craft, or Apprentice, to speak, directing his discourse 
to his Worship ; or to make any motion for the good of the 
fraternity, which shall be either immediately considered and 
finished, or else referred to the consideration of the Grand 
Lodge at their next communication, stated or occasional. 
When that is over, 

XXXVIII. The Grand Master or his Deputy, or some brother 
appointed by him, shall harangue all the brethren, and give 
them good advice : And lastly, after some other transactions, 
that can not be written in any language, the brethren may go 
away or stay longer as they please. 

XXXIX. Every annual Grand Lodge has an inherent power 
and authority to make new regulations or to alter these, for 
the real benefit of this ancient fraternity: Provided always, 



270 PHILOSOPHY OP FJREEMASONEY. 

that the old land-marks be carefully preserved, and that such 
alterations and new regulations be proposed and agreed to at 
the third Quarterly Communication preceding the annual Grand 
Feast; and that they be offered also to the perusal of all the 
brethren before dinner, in writing, even of the youngest ap- 
prentice ; the approbation and consent of the majority of all 
the brethren present being absolutely necessary to make the 
same binding and obligatory; which must, after dinner, and 
after the new Grand Master is installed, be solemnly desired ; 
as it was desired and obtained for these regulations, when pro- 
posed by the Grand Lodge, to about one hundred and fifty 
brethren, on St. John Baptist's day, seventeen hundred and 
twenty- one. 



GENERAL REGULATIONS. 271 



POSTSCRIPT. 

Here follows the manner of constituting a new Lodge, as prac- 
ticed by his grace, the Duke of Wharton, the present Right 
Worshipful Grand Master, according to the ancient usages 
of Masons. 

A new Lodge, for avoiding many irregularities, should be 
solemnly constituted by the Grand Master, with his Deputy 
and Wardens; or in the Grand Master's absence, the Deputy 
shall act for his Worship, and shall choose some Master of a 
Lodge to assist him; or in case the Deputy is absent, the Grand 
Master shall call forth some Master of a Lodge to act as Dep- 
uty pro tempore. 

The candidates, or the new Master and Wardens, being yet 
among the Fellow Craft, the Grand Master shall ask his Dep- 
uty if he has examined them, and finds the candidate Master 
well skilled in the noble science and the royal art, and duly 
instructed in our mysteries, etc. 

And the Deputy answering in the affirmative, he shall (by 
the Grand Master's order) take the candidate from among his 
fellows, and present him to the Grand Master ; saying, Right 
Worshipful Grand Master, the brethren here desire to be 
formed into a new Lodge ; and I present this my worthy 
brother to be their Master, whom I know to be of good morala 
and great skill, true and trusty, and a lover of the whole fra- 
ternity, wheresoever dispersed over the face of the earth. 

Then the Grand Master, placing the candidate on his left 
hand, having asked and obtained the unanimous consent of all 
the brethren, shall say: I constitute and form these good 
brethren into a new Lodge, and appoint you the Master of it, 
not doubting of your capacity and care to preserve the cement 
of the Lodge, etc., with some other expressions that are proper 
and usual on that occasion; but not proper to be written. 

Upon this the Deputy shall rehearse the charges of a Mas- 
ter, and the Grand Master shall ask the candidate, saying, 



272 PHILOSOPHY OF FEEEMASONRY. 

Do you submit to these charges as Masters have done in all 
ages? And the candidate signifying his cordial submission 
thereunto, the Grand Master shall, by certain^ignificant cere- 
monies and ancient usages, install him, and present him with 
the Constitutions, the Lodge Book, and the instruments of his 
office, not altogether, but one after another; and after each of 
them, the Grand Master, or his Deputy, shall rehearse the short 
and pithy charge that is suitable to the thing presented. 

After this, the members of this new Lodge, bowing all to- 
gether to the Grand Master, shall return his Worship thanks, 
and immediately do their homage to their new Master, and 
signify their promise of subjection and obedience to him by 
the usual congratulation. 

The Deputy and the Grand Wardens, and any other breth- 
ren present, that are not members of this new Lodge, shall 
next congratulate the new Master; and he shall return his 
becoming acknowledgments to the Grand Master first, and to 
the rest in their order. 

Then the Grand Master desires the new Master to enter 
immediately upon the exercise of his office, in choosing his 
Wardens ; and the new Master calling forth two Fellow Craft, 
presents them to the Grand Master for his approbation, and 
to the new Lodge for their consent. And that being granted, 

The Senior or Junior Grand Warden, or some brother for 
him, shall rehearse the charges of Wardens ; and the candi- 
dates being solemnly asked by the new Master, shall signify 
their submission thereunto. 

Upon which the new Master, presenting them with the in- 
struments of their office, shall, in due form, install them in 
their proper places : and the brethren of that new Lodge shall 
signify their obedience to the new Wardens by the usual con- 
gratulation. 

And this Lodge being thus completely constituted, shall be 
registered in the Grand Master's Book, and by his order noti- 
fied to the other Lodges. 



GENERAL REGULATIONS. 273 



APPROBATION. 

"Whereas, by the confusions occasioned in the Saxon, Dan- 
ish, and Spanish wars, the records of Masons have been much 
vitiated, the Free Masons of England twice thought it neces- 
sary to correct their Constitutions, Charges, and Regulations; 
first in the reign of King Athelstan, the Saxon, and long after 
in the reign of King Edward IV. the Norman : And, whereas, 
the old Constitutions in England have been much interpo- 
lated, mangled, and miserably corrupted, not only with false 
spelling, but even with many false facts and gross errors in 
history and chronology, through length of time, and the igno- 
rance of transcribers, in the dark illiterate ages, before the 
revival of geometry and an ancient architecture, to the great 
offense of all the learned and judicious brethren, whereby 
also the ignorant have been deceived. 

And our late Worthy Grand Master, his grace, the Duke of 
Montagu, having ordered the author to peruse, correct, and 
digest, into a new and better method, the history, charges, and 
regulations, of the ancient fraternity ; he has accordingly ex- 
amined several copies from Italy and Scotland, and sundry 
parts of England and from thence (though in many things 
erroneous), and from several other ancient records of Masons, 
he has drawn forth the above written new Constitutions with 
the Charges and General Regulations. And the author hav- 
ing submitted the whole to the perusal and corrections of the 
lute and present Deputy Grand Masters, and of other learned 
brethren ; and also of the Masters and Wardens of particular 
Lodges at their Quarterly Communication : he did regularly 
deliver them to the late Grand Master himself, the said Duke 
of Montagu, for his examination, correction, and approbation; 
and his grace, by the advice of several brethren, ordered the 
same to be handsomely printed for the use of the Lodges, 
though they were not quite ready for the press during his 
Mastership. 

Therefore, we, the present Grand Master of the Right Wor- 
18 



274 PHILOSOPHY OF FREEMASONRY. 

ehipful and most ancient Fraternity of Free and Accepted 
Masons, the Deputy Grand Master, the Grand Wardens, the 
Masters and Wardens of particular Lodges (with the consent 
of the brethren and fellows in and about the cities of London 
and Westminster) having also perused this performance, do 
join our laudable predecessors in our solemn approbation 
thereof, as what we believe will fully answer the end pro- 
posed : all the valuable things of the old records being re- 
tained, the errors in history and chronology corrected, the 
false facts and the improper words omitted, and the whole di- 
gested in a new and better method, 

And we ordain, that these be received in every particular 
Lodge under our cognizance, as the only Constitutions of Free 
and Accepted Masons amongst us, to be read at the making 
of new brethren, or when the Master shall think fit : and 
which the new brethren should peruse before they are made. 
Philip, Duke of Wharton, 

Grand Master. 
J. T. Desaguliers, LL. D. and F. R. S. 

Deputy Grand Master. 
Joshua Timson, ) Wardens 
William Hawkins, [ WarcLms - 



SECTION XT. 



>XKc 



FORM OF "CHARGES," OR ADMONITIONS, COM- 
PILED UNDER THE GRAND MASTERSHIP OF SIR 
CHRISTOPHER WREN. 

SIR CHRISTOPHER WREN was appointed 
Grand Master of Masons in England A. D. 1685. 
Soon after having assumed the responsibilities of that 
eminent station, the following " charges or admoni- 
tions " were formed and adopted ; and were to be 
read at the installation of a Master of a Lodge, and 
at the making of a Mason. And they remained in 
force until the revision known as the " Anderson 
Compilation," which, from their adoption, have been, 
and are at the present time, universally acknowl- 
edged as embodying the principles governing the 
Fraternity wherever it exists. 

Upon an examination of them, it will be found 
that their leading features bear upon the duties of 
Masons, in their reverence to God and of their moral 
obligations ; and from this we may infer that the 
Operative Mason was, by the nature of his obliga- 
tions, required to inculcate and practice the precepts 
of the Speculative. 

(275) 



276 PHILOSOPHY OF FREEMASONPvY. 

In the present form of our revised code are em- 
braced all the essential features embodied within the 
former, but, in arrangement, are divested of obsolete 
expressions, and are more perfect in manner and in 
applicability of language, better adapted to our pres- 
ent use, conveying their intent and purpose more 
thoroughly in system to our speculative or philo- 
sophical character. 

Certain "charges and regulations" governing the 
Fraternity have, at all times, existed, and they have 
been more or less modified at periods, as intelligent 
and enlightened reason have advanced, demanding 
such change or modification; but never in any of 
those peculiar features essential to preserve its uni- 
versal character. 

" And furthermore, at diverse assemblies have been put and 
ordained diverse crafties by the best advice of magistrates 
and Fellows. 

" Every man that is a Mason take good heed to these charges 
(we pray) that if any man find himselfe guilty of any of these 
charges, that he may amend himselfe, or principally for dread 
of God, you that be charged to take good heed that you keepe 
all these charges well, for it is a great evill for a man to for- 
swear himselfe upon a book. 



" The first charge is, That yee shall be true men to God and 
the Holy Church, and to use no error or heresie by your un- 
derstanding, and by wise men's teaching. 

" Allso, secondly, That yee shall be true liege men to the King 
of England, without treason or any falshood, and that yee know 
no treason or treachery, but yee shall give knowledge thereof 
to the King or to his counsell ; allso yee shall be true one to 



277 

another, that is to say, every Mason of the Craft that io Ma- 
son allowed, yee shall doe to him as yee would be done unto 
yourselfe. 

" Thirdly, And yee shall keepe truly all the counsell that 
ought to be kept in the way of Masonhood, and all the counsell 
of the Lodge or of the chamber. Allso, that yee shall be no 
thiefe nor thieves to your knowledge free : That yee !>hall bo 
true to the King, Lord, or Master that yee serve, and truely 
to see and worke for his advantage. 

" Fourthly, Yee shall call all Masons your Fellows, or your 
Brethren, and no other name. 

" Fifthly, Yee shall not take your Fellow's wife in villany, 
nor deflower his daughter or servant, nor put him to no dis- 
worshijx. 

" Sixthly, Yee shall truely pay for your meat or drinke, 
wheresoever yee goe, to table or bord. Also, yee shall doe no 
villany there, whereby the Craft or Science may be slandered. 

11 These be the charges general to every true Mason, both 
Masters and Fellowes. 

" Now will I rehearse other charges single for Masons al- 
lowed or accepted. 

" First, That no Mason take on him no Lord's worke, nor 
any other man's, unlesse he know himselfe well able to per- 
form the worke, so that the Craft have no slander. 

11 Secondly, Allso, that no Master take worke but that he 
take reasonable pay for itt; so that the Lord may be truly 
served, and the Master to live honestly, and to pay his Fel- 
lows truely. And that no Master or Fellow supplant others 
of their worke ; that is to say, that if he hath taken a worke, 
or else stand Master of any worke, that he shall not put him out, 
unless he be unable of cunning to make an end of his worke. 
And no Master nor Fellow shall take no apprintice for less than 
seaven yeares. And that the »pprintice be free born, and of 
limbs whole as a man ought to be, and no bastard. And 



278 PHILOSOPHY OF FREEMASONRY. 

that no Master or Fellow take no allowance to be made Mason 
without the assent of his Fellows, at the least six or seaven. 

" Thirdly, That he that be made be able in all degrees; 
that is, free born, of a good kindred, true, and no bondsman, 
and that he have his right limbs, as a man ought to have. 

" Fourthly, That a Master take no apprintice without he 
have occupation to occupy two or three Fellows at the least. 

" Fifthly, That no Master or Fellow put away any Lord's 
worke to taske that ought to be journey worke. 

"Sixthly, That every Master give pay to his fellows and 
servants as they may deserve, soe that he be not defamed 
with false workeing : And that none slander another behind 
his backe, to make him loose his good name. 

" Seaventhly, That no fellow in the house or abroad answear 
another ungodly or reproveably without a cause. 

" Eighthly, That every Master Mason doe reverence his elder ; 
and that a Mason be no common plaier at the cards, dice, 
hazzard, nor at any other unlawfull plaies, through the which 
the science and Craft may be dishonoured or slandered. 

" Ninthly, That no Fellow goe into the town by night, ex- 
cept he have a Fellow with him, who may beare him record 
that he was in an honest place. 

" Tenthly, That every Master and Fellow shall come to the 
assemblie, if itt be within fifty miles of him, if he have any 
warning. And if he have trespassed against the Craft, to 
abide the award of Masters and Fellows. 

" Eleventhly, That every Master Mason and Fellow that hath 
trespassed against the Craft shall stand to the correction of 
other Masters and Fellows to make him accord, and if they 
can not accord, to go to the common law. 

" Twelvethly, That a Master or Fellow make not a mould 
stone, square, nor rule, to no lowen, nor let no lowen worke 
within their Lodge, nor without to mould stone. 

" Thirteenthly, That every Mason receive and cherish strange 



SIR CHRISTOPHER WREN'S CHARGES. 279 

Fellowes when they come over the countrie, and set them on 
worke if they will worke as the manner is ; that is to say if 
the Mason have any mould stone in his place, he shall give 
him a mould stone, and sett him on worke ; and if he have 
none, the mason shall refresh him with money unto the next 
Lodge. 

" Fourteenthly , That every Mason shall truely serve his mas- 
ter for his pay. 

" Fifteenthly, That every Master shall truely make an end 
of his worke, taske or journey, whethersoe it be. 

"These be all the charges and covenants that ought to be 
read at the installment of Master, or makeing of a Free Mason 
or Free Masons. The Almighty God of Jacob who ever have 
you and me in His keeping, bless us now and ever. Amen." 

The preceding " Charges," from the reading of 
their closing paragraph, convey the idea that they 
were read for particular instruction to the Craft, 
governing them in their individual and in their col- 
lective capacity. " These be the charges general to 
every true Mason, both Masters and Fellows." The 
expression here used applies to Masons in general, 
irrespective of position or rank ; and, as such, the 
charges referred to were read for the particular ben- 
efit of a Mason, that his conduct should conform to 
the requirements exacted therein. There are six in 
number thus designated. 

The following fifteen refer more particularly to 
Masons in their operative or associated capacity, 
specifying the duties of Master and Fellows in their 
relations toward each other; the condition upon 
which work should be taken, and the manner in 
which it was to be performed ; the qualifications au 



280 PHILOSOPHY OF FREEMASONRY. 

Apprentice must possess, and the terms upon which 
a Master must take him to be instructed in a knowl- 
edge of the Art ; the prudence to be observed, where- 
by to avoid reproach or slander ; the duty of Master 
and Fellows to be in attendance on the assemblings ; 
to abide the award of trespass or violation of the 
rules governing the Craft; the manner in which a 
Mason was to afford relief to a brother; the fidelity 
with which a Craftsman should serve his Master, and 
receive fair compensation for his labor ; and that all 
work should be truly and faithfully performed, ac- 
cording to whatever its nature might be. 

And these charges close with a most solemn and 
impressive invocation, addressed to the Almighty 
God, who ever have you and me in His keeping, 
bless us now and ever. Amen. 



SECTION XII. 



SIGNS, SYMBOLS, HIEROGLYPHICS, AND ALLEGO- 
RIES. 

OUR Speculative System consists in the use of 
Signs, Symbols, Hieroglyphics, and Allegories, 
as the form, manner and mode of our working ; and 
they form in part landmarks, embodying the elements 
that constitute the groundwork of our science, as the 
medium of communication and mode of elucidation ; 
through the application of which we impart instruc- 
tion ; figuratively illustrating the virtues that are to 
distinguish our moral character, as exemplified for a 
correct conformity to their requirements. To con- 
sider matters philosophically, reason upon them, 
judge of their propriety, and of the value of their 
importance to us, are the considerations to which we 
speculatively apply the captions above enumerated. 

Whatever the mind is brought to consider, should 
always be investigated as to the principles upon which 
the consideration is based ; otherwise, we can not form 
just and correct conclusions. The tenantability of 

(281) 



282 PHILOSOPHY OF FKEEMASONKY. 

the maxims embodied within the subject-matter for in- 
vestigation, require the exercise of our mental fac- 
ulties ; through the development of which we logi- 
cally reason and draw conclusions, based upon the 
hypothesis and affinities most consistent to Our un- 
derstanding and judgment, and through which we 
estimate things according to their just and real value. 

The faculty of reasoning is the power of our supe- 
riority and the strength of mind, and our understand- 
ing and judgment are based upon the extent and use 
we make of it ; and when properly directed, prudence 
and a reasonable consideration will govern our actions 
in matters where its influence has been judiciously 
exercised. 

We have two paths before us in life — good and 
evil, moral and immoral ; and we may say that they 
run parallel, but their termination is of different re- 
sults. Hence, when we reason upon the propriety 
of them, their advantages and disadvantages, we draw 
our conclusions as to which will conduce most largely 
to our welfare and happiness. And if our wisdom is 
displayed in the judgment we form, we shall not long 
be at loss as to which it will be most prudent for us 
in our interest to pursue. Hence, our Furniture, 
Lights, Ornaments, and Jewels are the representa- 
tives of our Signs, Symbols, Hieroglyphics, and Alle- 
gories. And through them we illustrate those princi- 
ples of uprightness and that probity of conduct, which 
is to mark our actions and distinguish us as worthy 
and consistent members of the profession we make, 
for we are individually but a sign of the life we lead. 



SIGNS, SYMBOLS, ETC. 283 

From the remotest period of the world, mankind 
have in all ages practiced this system of communi- 
cating knowledge, and of imparting instruction as 
being most attractive to the senses and forcible in 
manner of intuition. 

The Great Architect and Creator of the Universe, 
has ever manifested Himself through agencies of this 
kind. The holy men of old illustrated truths and 
foretold events to come through similar means. The 
bow in the cloud was the sign of the covenant, when 
God declared that he would no more destroy the 
world through the agency of a flood. Abraham by 
divine command led his cherished offspring, and 
placed the child of promise upon the Altar of Sacri- 
fice. It was a sign, required by the Almighty to 
test his faith. Jacob erected the stones that had 
served him for a pillow into an altar, and he poured 
oil thereon, to commemorate the sign he beheld in 
the form of a ladder reaching from earth to heaven. 
It was a token of the Almighty, hieroglyph ically rep- 
resented to his vision in a dream, and as a renewal of 
the covenant He had made with his father Abraham. 
It was a sign to him wherein was involved his faith, 
his hope, and his charity, signifying the fidelity he 
should preserve for the protection and blessings he 
had received and the coming of promised ones to be 
bestowed. 

The pillar of a cloud, which in spiral form ascended 
heavenward, was a sign. "A pillar of cloud by day 
and a pillar of fire by night." It was the visible 
sign of the Divine presence. To the children of Is- 



284 PHILOSOPHY OF FREEMASONRY. 

rael it was illumed by night, whilst to the hosts of 
Pharaoh it was darkness and confusion. 

" Behold, I will put a fleece of wool in the floor, 
and if the dew be on the fleece only, and if it be dry 
upon all the earth beside, then shall I know that 
thou wilt save Israel by my hand as thou hast said." 
Judges vi : 37. 

Here was the sign by which Gideon recognized 
the favor of that Divine influence he sought, and 
which assured him of success and victory in battle 
over the Midianites. And thus the Lord enabled 
him with a small number to overcome the armies of 
the Midianites, for he went forth to battle, with faith 
through the sign manifested unto him. 

We might proceed with our enumerations, and in 
our researches continue to find the Great Light of 
Truth abounding in figures of this kind, wherein the 
Divine mind and will were made known and revealed 
to man, the creature of its need. 

God's communications with man have always been 
made through agencies of some kind or other. His 
prophets of old were the living agencies through 
whom he spake. And they, as His chosen oracles, 
communicated the Divine will, and illustrated by 
signs and similitudes the good effect flowing from obe- 
dience thereto, and of the consequences resulting from 
a disregard of the warning voice in a willful disobe- 
dience thereof. He created man for happiness, and 
all his dealings with him are for the attainment of 
that end. And the designs of the Divine Archi- 
tect will ever be illustrated and conveyed through 



SIGNS, SYMBOLS, ETC. 285 

signs and similitudes as the means best adapted to 
man's comprehension. 

Man walks by faith, and is therefore but an imi- 
tative being, governed more or less by controlling 
influences; and as he forms his conceptions of the 
Divine Being, so he aims to conform in similitude 
thereto. Whenever the mind of man becomes puri- 
fied and imbued with aspirations, elevated and ex- 
alting in their nature, he aspires to the attainment of 
such considerations as will conduce in harmony and 
fellowship to the advanced frame or state of his mind. 
He looks upward for happiness. The signs that visi- 
bly display themselves for his solace and good are 
emanations proceeding from the light and knowl- 
edge he receives. Hence, it is through them he 
seeks that guidance which will lead his footsteps in 
the paths of virtue ; hoping by his consistent walks 
therein to enjoy that reward due for his faithfulness 
to a correct course of life secured through the strength 
of his faith. Faith, therefore, to him, is the invisible 
sign ; Hope, the longing of his desire, and the un- 
bounded charity of an all benevolent Creator extended 
as his comforting reward. 

The checkered course of life lies before him. The 
brilliant star of Hope dawns to his vision, and as he 
holds this object ever steadfast to view, and presses 
onward with undoubting faith, unwaveringly adher- 
ing to the rectitude prescribed by the Plumb-line, he 
resists temptations to evil and successfully overcomes 
adversities. Thus the star of Hope is the sign that 
guides him in the pathway to duty and obedience. 



286 PHILOSOPHY OF FREEMASOXKY. 

This figure is most beautifully presented to us in 
the symbolic illustration representing the " Check- 
ered Ground Floor," and the " Blazing Star/' 
which stands as the sign or symbol to remind us that 
the "All Seeing Eye " of omnipotence is ever watch- 
ful over our words and actions, and that He will re- 
ward us according as our just deserts merit. 

We have heretofore made the declaration that man 
is an imitative being, and when under the guidance 
of good influences God is the object or person of his 
imitation ; for as his conceptions are formed of the 
Divine Being, so he forms his own character. And 
his real happiness in this life depends upon his ob- 
servance and obedience to the Divine will as far as 
his light and knowledge enable him to understand 
its just requirements. And this duty comprehends 
the observance of his religious reverence and of the 
moral obligations he owes to his fellow-man. 

The sign of his imitation, Invisible Being! whose 
power and infinity are displayed in the grandeur of 
Thy works. A universe of worlds that stand forth 
with Thy impress as the signs to inspire the finite 
mind with pure, holy, and reverential devotion, emo- 
tions imbued with kindred affections of gratitude to 
the Being of its adoration. 

Thus we perceive that we have two paths before 
us, guided by signs and symbols : one leading to 
joy, peace, and happiness; the other to misery, suffer- 
ing and degradation : the former guided by a spirit 
of love and good will, the latter by evil attended 
with its consequent results. 



SIGNS, SYMBOLS, ETC. 287 

Such are the intuitive arrangements comprehended 
within the Science of Speculative or Philosophical 
Masonry, illustrated by Signs, Symbols, Hieroglyph- 
ics, and Allegories. 

SIGNS. 

Signs, in their speculative connection with us, are 
of a twofold nature. They are the medium, or the 
means through which Masons make themselves known 
to each other, communicate their desires, and recog- 
nize those obligations which unite them in a broth- 
erhood for mutual protection, relief, and friendly in- 
tercourse. They are also defined as characteristic 
distinctions which point out the line of duty to be 
observed in our actions toward others, as well as for 
our own individual interest and safety. They are 
landmarks possessing those peculiar features which 
form that universality of language known only to 
ourselves, whatever our nationality, creed or lan- 
guage otherwise may be. And as such they are con- 
sistent to a true sense of honor, justice, integrity, 
fidelity, and every virtuous impulse that can prompt 
man and incite him to the performance of noble and 
generous actions. 

Whatever otherwise may distinguish us in our vari- 
ous relations, our peculiarities and customs, what- 
ever our clime, our creed, our political relations or 
language may be, we are in duty bound to recognize 
the signal of a brother and respond to his appeal, 
when or whenever it is within the reasonable prov- 
ince of our ability to do so. 



288 PHILOSOPHY OF FREEMASONRY. 

Swift on foot in answer to a brother's call in time 
of need; humble in devotion to remember him in 
our supplications, regarding his interest and welfare 
in connection with our own; with fidelity never to 
betray the confidence a brother reposes within our 
breast for safe keeping; with friendly intercourse 
counsel, advise, and admonish him for his prudent 
safety and good, and with outstretched arm sustain 
him in the hour of need by administering relief to 
his wants. Thus you may save a brother from sink- 
ing under desponding cares. And if he be an erring 
one, reclaim him to duty and save him from the evils 
of his wayward course. Such are the illustrations 
we portray by our signs and symbols, to be observed 
as recognized within the compass prescribed in the 
points of our fellowship. 

No obligation rests upon us calling for the per- 
formance of any action derogatory to the duties we 
owe to our country, or the peace and welfare of so- 
ciety at large. For we are instructed in our charges 
to be peaceable and law-abiding citizens or subjects 
to the form of government in which we may reside ; 
and none of the duties and obligations we owe toward 
each other can within their nature conflict therewith. 
Hence, we claim no privileges inconsistent with Di- 
vine or moral duty, as every obligation of a Mason is 
compatible with them. And our "Ancient Charges " 
being the acknowledged authority and standard, as 
the criteria for our government, they clearly and dis- 
tinctly point out the line of duty we as an organiza- 
tion are bound to respect, and we can not set them 



SIGNS, SYMBOLS, ETC. 289 

aside without severing our unity, the sacred ties of 
our fellowship. 

Signs, in their further relations to us, stand in 
another connection. They are figuratively illus- 
trated by the Cardinal Virtues, wherein the bearing 
of their application is of a significant nature, forcibly 
impressing us with the necessity of observing fidelity 
to our engagements ; the moral illustrations of which 
also vividly point out the duties comprehended within 
their sphere, and which we are enjoined to obey. 

Thus, Temperance impresses us with the necessity 
of governing our actions toward our fellow-being 
with due consideration, as well as controlling, and 
keeping in subjection an inordinate desire of our sen- 
sual passions. Fortitude imbues us with that cour- 
age to bear up under adversities, which commendable 
actions will ever sustain. And this virtue is illus- 
trated under the figure of a steadfast reliance, based 
upon the correctness of our actions. Prudence is that 
virtue which forcibly enjoins upon us the necessity 
of observing due caution and circumspection in our 
words and actions, particularly when in a promiscu- 
ous company. It is that virtue which should ever 
distinguish a Mason for his discreetness, and stands 
as a sign that marks him for his fidelity and con- 
sistent adherence to the obligations he owes to the 
well-being of the fraternity in the charges given him 
to observe. Justice is that virtue which exacts the 
necessity of being honorable and truthful in all 
things, and under all circumstances with considera- 
tion to be fair and honorable. 
19 



290 PHILOSOPHY OP FREEMASONRY. 

A Mason governed by justice will be found to be 
consistent to the requirements embodied within the 
other virtues. His justice will lead him to regard 
the interest and welfare of a brother. He will be 
ever prompted by a sense of duty to advise, admon- 
ish, and caution him to guard against whatever may 
be to his injury or disadvantage. If he discover a 
brother digressing from the path of duty, he will with 
just consideration admonish him of his improprieties, 
for justice demands this of us, as well as to be fair 
and honorable in dealings, or in any other transaction 
whatever. 

Hence, we perceive that while the Cardinal Vir- 
tues are significant to us in illustrating certain signs; 
they are also significant of those moral requirements 
which are the signs to distinguish us for our recti- 
tude and consistent course of action in the walks of 
life. When we are just, we are . true to ourselves. 
Free from selfish considerations, we will be just and 
true to others. Our moral worth will then stand pre- 
eminent, and its good influence will have its impor- 
tant effect upon others. 

" Worth and merit " are the considerations to dis- 
tinguish our Masonic character, and when we carry 
out in practice the precepts inculcated in the Cardi- 
nal Virtues, we may then be said to possess real 
" worth and merit," for our worth will consist in the 
good offices we perform, and our merit in the ap- 
proving conscience of having well and faithfully per- 
formed our part in the duties assigned us. 

Temperance we symbolize as the virtue of moder- 



SIGNS, SYMBOLS, ETC. 291 

ation. Fortitude, as that courage essential to bear 
up under the reverses of life with patient resigna- 
tion, ever being faithful to preserve untarnished our 
honor and integrity. Prudence, as that commend- 
able safeguard whereby we are careful in words and 
actions that no one may suffer wrongfully through our 
indiscreetness ; and Justice stands forth as that stand- 
ard of right due to all. Thus we illustrate the Car- 
dinal Virtues with the signs they are significantly 
intended to convey. 

SYMBOLS. 

Symbols are signs or representations, figures or 
properties of natural things, visible to our senses ; 
and they form the ideal from which we draw con- 
trasts, and, through their illustration, convey instruc- 
tion for mental and moral improvement; and, as 
such, they are also problems for our consideration, 
upon which the philosophy of our science is based. 

They are the medium of representation through 
which we impart instruction and elucidate the virtues 
which adorn and beautify an upright and consistent 
course of life. Every figure, emblem, or design 
pertaining to the interior arrangement of our Lodges 
is a symbol, significant of a purpose or design, con- 
templated for our speculative consideration, and all 
of which are intended to inculcate the precepts of 
the various virtues illustrated through them, as the 
material to be applied in the erection of our moral 
temple. 

Thus, we have placed in the center of our Lodges 



292 PHILOSOPHY OF FREEMASONRY. 

the Altar, upon which rests the Holy Bible, always, 
when the Lodge is at labor, open upon some passage 
appropriate to the degree in which it works. And 
upon this also lie the square and compasses, in ap- 
propriate form. They are likewise symbols, placed 
thereon to convey moral instruction. As the former 
is the Great Light, to be the rule and guide of the 
faith and practice revealed therein, as the essential 
qualities necessary for our spiritual guidance, so the 
latter are placed for our temporal and moral guid- 
ance; resting upon the Great Light from whence 
the morals are drawn, which their speculative appli- 
cation is intended to illustrate. 

The Altar stands as the Symbol, to remind us of 
our devotional duties ; the Holy Bible as the Symbol 
from whence we derive that light and knowledge 
which reveals unto us the will and design of God, the 
Great Architect and Master Builder of the Universe, 
in His dealings and in His ultimate designs with the 
intelligent and rational portion of His creation ; the 
square and compasses as those Symbols of moral 
instruction which inculcate the line of duty we are 
to observe toward each other and the world at large. 
Hence, these important emblems stand in close con- 
nection, because, in their relations, the instructions 
drawn from them are so intimate to our interest, in 
the present as well as in the future, as to make them 
inseparable. 

Our duty first is to God. Hence, the Altar is to 
remind us of the necessity of observing that rever- 
ence ever due to Him ; the Holy Bible as the book 



SIGNS, SYMBOLS, ETC. 293 

we are to search for that knowledge, which should 
be the guide to lead us in the pathway of Truth, — 
the corner-stone and foundation upon which we are 
to build our Faith in Him. 

And, secondly, of the considerations concerning 
our temporal welfare, impressed upon the mind by 
the speculative application of the square and com- 
passes, as the moral instructors intended to convey 
and inculcate the duties and obligations we owe 
toward each other in this life, which is but the pre- 
paratory or initiatory stage of our probation ; in which 
we are to labor, and thereby prepare ourselves for a 
future and more perfect one. 

Thus are grouped this cluster of Symbols, within 
the circumference of which are involved the duties 
most important to man's interest in this his present 
state, the considerations of which involve the destiny 
of his future one. 

Hence, we perceive how beautiful is our system ; 
how harmonious in its order of arrangement ; how 
consistent with the duties required of man, in all 
that relate to his present state, ever keeping in view 
the important necessity of his preparation for a fu- 
ture one. Such is the order of arrangement in the 
association of these most important emblems, sym- 
bolizing duties embodied within truths, to the con- 
sideration of which the mind is drawn in the system 
pertaining to our esoteric mode of imparting instruc- 
tion. 

The next emblem presented for our consideration 
is the Lamb-skin. It is the vesture of a Mason 



294 PHILOSOPHY OF FREEMASONRY. 

which symbolizes purity, and its significance is to 
remind him of the necessity of being free from pol- 
lution, whereby he preserves a conscience void of 
offense; for in this character can it only be worthily 
worn. It is the most honorable mark of distinction 
that can be bestowed upon a candidate at his initia- 
tion ; and where he has it given to him in charge, 
ever, to wear it with credit to himself and honor to 
the Fraternity. And certainly he can not truly 
comply with these requirements unless he is imbued 
with the desire to possess and preserve the virtues 
symbolically illustrated by the badge he wears. 

This beautiful emblem, which is designed to be 
the distinguishing mark to characterize a Mason for 
his upright and consistent walk in life, is significant 
of the fact that nothing of an impure or improper 
nature should ever be permitted to enter within the 
precincts of a Lodge, where every principle and illus- 
tration inculcated conforms to the highest standard 
of moral virtue and excellence, — a place devoted to 
the culture and improvement of man's better and 
higher qualities. 

The working tools of an Entered Apprentice are 
the Symbols next in order. These, with the square 
and compasses, are mechanical in their nature, and, 
therefore, pertain to the operative features of the in- 
stitution ; but their applicability to us is in a specu- 
lative sense. Hence, we symbolically moralize them, 
and from them draw those lessons which teach us the 
proper use of our time, — how and to what purposes 
it should be devoted, and of the necessity of divesting 



SIGNS, SYMBOLS, ETC. 295 

our minds and freeing our consciences of the vices 
that tend to corrupt and degrade our natures. 

We are surrounded on every side by alluring 
temptations, fascinating and seductive to our passions, 
and it requires constant vigilance to resist the influ- 
ence they exercise to lead us astray. Hence, the 
mind, for the reception and enjoyment of the impor- 
tant truths inculcated through the preceding Symbols, 
must be purified, and the conscience freed from the 
influence of evil conceptions, happy only in the re- 
flections afforded through a just and virtuous life. 
Hence, we symbolize the working tools, that the 
moral instructions imparted thereby may have their 
due bearing to prepare and fit us to live in conformity 
to the instructions we draw from them. 

The speculative application of these implements 
morally impress us, both in mind and conscience, to 
wear our badge with distinguished credit to ourselves 
and honor to the Fraternity, the noblest consideration 
that a Free and Accepted Mason ought to desire. 

Our institution is said to be supported by Wisdom, 
Strength, and Beauty; and the reasons assigned 
therefor are, " that there should be Wisdom to con- 
trive, Strength to support, and Beauty to adorn all 
great and important undertakings." Thus these vir- 
tues — for such we speculatively term them — are ex- 
pressive of those qualities pertaining to mind and 
intellect wherein wisdom is founded in the knowl- 
edge of things, supported by truth based upon correct 
principles, and beautified in the display of justice and 
a faithful conformity to the precepts comprehended 



296 PHILOSOPHY OF FREEMASONRY. 

within the terms of their requirements, as we specu- 
latively apply them. 

They are figuratively illustrative of that Wisdom 
which should ever radiate from the East ; that 
Strength which, with firmness, should be the stead- 
fast support of the West, and that Beauty which 
should ever adorn the South, — constituting a trio 
wherein are embodied the elements essential to the 
well-being, prosperity, and harmonious union of a 
Lodge, symbolically illustrated under the figures of 
Wisdom, Strength, and Beauty. 

From this we may perceive, that these are the 
qualities characteristic of those marks which ought to 
distinguish Masons for their " worth and merit ; " 
for as their worth consists in the Wisdom they dis- 
play, their Strength in the judicious exercise of the 
knowledge they possess, so the Beauty of their merit 
lies in the practical exemplification of the principles 
they profess, as the ornaments which impart intrinsic 
value to their character. Hence, Wisdom, Strength, 
and Beauty symbolize those qualities which ought to 
be the distinctive marks to designate our worth to 
eminence. 

Wisdom, Strength, and Beauty are represented in 
our Lodges by three columns of architectural order, 
and they are the Doric, Ionic, and Corinthian. In 
our rituals, we say that these are held in veneration, 
being original in invention ; and, as such, they stand 
in our Lodges as Symbols, represented as their sup- 
ports. And they likewise represent the three princi- 
pal officers of a Lodge : the Worshipful Master, who 



SIGNS, SYMBOLS, ETC. 297 

is presumed to possess that Masonic light and knowl- 
edge which is to distinguish him for his ability to 
govern his Lodge with that moderation and equal 
justice his wisdom demands ; the Senior Warden, as 
his chief support, to sustain his efforts with that 
strength of character due to his station; and the 
Junior Warden to superintend the Craft during 
their hours of relaxation, governed by the regularity 
of the meridian luminary, which is the beauty and 
glory of the day, and symbolizes that regularity we 
are taught to observe on all occasions. 

Here we perceive the symbolic illustrations these 
three pillars are speculatively intended to convey, — 
Wisdom, Strength, and Beauty. Devoid of these 
considerations, there would be but little left meriting 
our attention. Our Wisdom should display itself in 
our desire for the acquisition of light and knowl- 
edge; our Strength in the proper use we make of 
the same; and the Beauty of our characters symbol- 
ized in the integrity of our purpose and the upright- 
ness of our walks. 

Thus we might pursue our labors, and in regular 
gradation enumerate each Symbol in its order of con- 
nection ; illustrate the designs thereof, and the pur- 
poses to which it is intended to be applied; but such 
is not the intention of our present undertaking. 
The field of operation is amply extensive and pro- 
lific in material for labors far beyond our present 
purpose ; but in connection with the caption at the 
head of this subject, it was necessary to define some 
of the most important of our Symbols, to illustrate 



298 PHILOSOPHY OF FREEMASONRY. 

their designs, and show the beauty and harmony in 
their association and arrangement. 

We have here used the expression as " most im- 
portant," in reference to our Symbols. By this, 
however, we do not wish to be understood as intend- 
ing to convey the idea that any of them are of 
such minor importance in their connection as to be 
overlooked ; for each and every one of them has its 
appropriate illustration to convey, and its moral to 
inculcate ; yet, those we have enumerated are of such 
magnitude as measurably to absorb others ; and 
within them are embodied tbe virtues the lesser il- 
lustrate; for there is speculatively symbolized in 
our esoteric instruction the greater and the lesser 
luminaries. 

If we properly regard and estimate the value of 
symbolic instruction, we must become imbued with 
the beauty of its system, the power of its illustra- 
tion, and impressed with the importance of the bear- 
ing it is intended to have upon our minds ; the pur- 
poses for which it is designed; and profit by the 
illustrations it portrays for our actions ; otherwise, 
the labors bestowed thereby are unproductive of ben- 
efit in their efforts. 

To trace the origin of figurative representations by 
Signs and Symbols, we must go to the first Great 
Cause, as the source of -our imitations. It has been 
the manner of the Divine Being, as His mode at all 
times, to thus communicate and reveal Himself to 
man, as to His designs and purposes. We must 
take the Great Light of Revelation, replete with sym- 



SIGNS, SYMBOLS, ETC. 299 

bolic instruction, as our guide and authority. The 
Great Master Builder of the Universe has revealed 
Himself to man through this medium, in connection 
with other agencies. And His prophets, as the 
chosen oracles to make known His will, illustrated 
His purposes, designs, and desires through figures 
and Symbols. 

By Signs and Symbols Joseph divined the dream 
of Pharaoh, whereby he foretold the seven years of 
plenty and the seven years of famine. 

By Signs and Symbols Moses was the medium 
through whom the Almighty wrought His miracles 
of the plagues inflicted upon the Egyptians, to sub- 
due and humble the unyielding spirit of Pharaoh, that 
His chosen people might go forth to the inheritance 
of the promised land, guided by a pillar of cloud, 
which was to be unto them a Sign, significant of the 
Divine presence. 

By Signs and Symbols, our ancient Grand Masters 
erected the Temple, dedicated to the services of the 
ever-living and true God, whom, by a flame from 
heaven as a Sign, symbolized His presence and His 
approval of the work; and as the evidence of His 
continuing favor, the Shekinah, as the Symbol of 
Divine communication, rested upon the Ark, wherein 
was deposited emblems of remembrance. 

By Signs and Symbols man's redemption was pro- 
claimed when the curse was pronounced, and in his 
obedience, by Signs and Symbols, through the faith 
and hope he possesses, his restoration will be con- 
summated. 



300 PHILOSOPHY OP FREEMASONRY. 

Light symbolizes life, and the various shades of 
light are displayed in man as he conforms in uni- 
form regularity of life to the light and knowledge 
he possesses. The character of his life form but dif- 
ferent shades of light, reflecting the qualities that 
distinguish him for his regularities, and of his moral 
worth for usefulness. His influence is exercised in 
proportion to the diffusion of light he displays, in 
the regularity, consistency, and uniformity of his 
actions; while, to the contrary, he becomes oblivious 
to the real purposes of life, which is to be advanced 
through the light and knowledge to be gained by 
improvement of the mental faculties, the source and 
power of man's greatness, his usefulness, and of the 
benevolence that springs from his goodness. 

Light and knowledge are the acquirements of 
mental application for improvement, — the exercise 
and use of those faculties which expand the mind 
and enlarge it with intellectual growth, that give va- 
riety to the imaginations whereby we form our con- 
ceptions of the utility of objects surrounding us, 
conceive of what conduces to our happiness, by 
drawing our conclusions formed through reason and 
judgment of matters and things tangible to our 
senses in their operations upon the imaginations of 
the mind. Thus, when we experience that which is 
agreeable to the senses, through the emotions flow- 
ing from our higher natures, we realize happiness 
and pleasure in proportion to the advanced state of 
our mind. We reason upon and judge of the anal- 
ogy, corresponding in unity of association. Hence, 



301 

whatever presents itself of interest to the mind is in 
the form of a Symbol or similitude. 

No considerations operate so forcibly upon the 
imagination, and vividly impress the mind, as the 
illustrations drawn through the medium of symbolic 
representation ; and we have a beautiful exemplifica- 
tion of this illustrated in the parables of One who 
taught man of what life consists. 

Light dwells within us. It is the Symbol of our 
life, and displays itself in proportion to the uniform 
regularity with which we lead it. Hence, we are 
but Symbols, 'who exhibit a living illustration of the 
indwelling principles, which show themselves forth 
in our actions, and operate in the display of their 
brilliancy according to the improved state of our 
mind, aspiring to the attainment of that life of which 
this is but the imperfect Symbol. 

HIEEOGLYPHICS. 

This is the most ancient style of writing, or man- 
ner of conveying intelligence. In its primitive state 
it was most generally applied to characters sacfed in 
their nature. It is properly termed pictorial writing, 
as the ideas conveyed thereby are by the representa- 
tion of animals, vegetables, and the heavenly bodies. 
The conceptions formed by the human mind of the 
attributes supposed to have been possessed by the 
various deities it was led to worship, were, in imag- 
ination, conceived to exist in these objects. 

The Egyptians practiced hieroglyphical writing, 
and were, without doubt, the inventors of it, as they 



302 PHILOSOPHY OF FEEEMASONEY. 

were known for their devotion to patronize the cul- 
ture of the arts and sciences. They were a supersti- 
tious people, and their productions of art partook of 
that character. Their hieroglyphics were held in 
sacred veneration by their hierophants, and were ex- 
tensively illustrated in their mysteries, from which 
the great masses were excluded, to keep them in awe 
of their important significance, and of the deeper ven- 
eration to be paid their religious observance. 

The Pyramids of Egypt have always been regarded 
as among the wonders of the world ; and when we 
conceive of their magnitude, the immense amount 
of labor required in their construction, the long lapse 
of ages through which they have stood, as mon- 
uments of Egyptian grandeur, we may justly accord 
them that consideration. They were constructed by 
her monarchs, and were intended as their sepulchral 
abodes. They were profusely decorated with sculp- 
tured figures, symbolically intended to illustrate their 
achievements, and perpetuate their memories, as well 
as represent the deities of their nation. 

Other nations of antiquity also practiced hiero- 
glyphical writing, which they borrowed from the 
Egyptians. The Babylonians embellished their tem- 
ples and palaces with sculptured figures. They had 
constructed a bridge over the Euphrates, at both ends 
of which were erected magnificent palaces, and which 
likewise were connected by a subterranean passage. 
The walls of these palaces were elaborately sculp- 
tured with divers figures, representing various scenes 
illustrative of the prowess of her monarchs. We 



ETC. 303 

may presume it was within the halls of these palaces 
where the mysterious hand wrote upon the walls the 
hieroglyphical characters, the interpretation of which 
foretold the downfall of Babylon's greatness. 

The Ninevites placed in front of their temples an 
image, representing a winged lion, with a human 
head. The figure was intended, hieroglyphically, to 
convey three qualities. The human head was in- 
tended to symbolize intellect and knowledge, as the 
superior work of creation ; the body of the lion as 
the strength of the creative power, and the wings of 
the bird the rapidity of motion with which its con- 
ceptions were brought into being. This hieroglyph- 
ical figure guarded the entrance to their temples, 
through the portals of which kings, priests, and 
warriors, in solemn procession, bore sacrifices to be 
offered upon their altars, for victories gained, or for 
the appeasement of their deities, whose propitiation 
they sought to secure through the munificence of 
their offerings. 

Riblah is the place where Zedekiah was taken after 
the capture of Jerusalem, and where his eyes were 
put out ; and from thence he was led, in chains, to 
Babylon. Near thereby is said to have existed a re- 
markable monument, the four sides of which were 
covered with sculptured figures, standing out in bold 
relief, representing captives led in chains, following 
their victors ; animals crowned with wreaths, for the 
sacrifices; also animals intermingled with bows and 
arrows, representing the chase; spears and imple- 
ments of warfare, illustrative of victories ; while the 



304 PHILOSOPHY OF FREEMASONRY. 

wreathed animals were the sacrificial emblems of their 
religious rites. 

Thus hieroglyph ical figures were the means to per- 
petuate events, as well as symbolize the deities they 
were intended to represent, surrounded with the 
superstitious veneration their hierophants inculcated. 

The religion, as taught by the Egyptians, and, in 
fact, by all nations where intelligence existed, was 
the belief in a Supreme Being, the first great cause, 
and of a future state of existence. This was the 
first great principle to establish. Yet, with these 
truths, they mystified their systems of theology, and 
surrounded their chief deity with a host of inferior ones, 
all of whom were devoted to some purpose in the 
economy of his administration; and homage was 
rendered them according to the services they re- 
quired, and which often partook of the severest 
penalties to be endured ; and if the penitent was en- 
abled to endure and survive the severity of the 
ordeals to which he was subjected, he was accounted 
as deserving the favor of the gods; or if otherwise, his 
punishments were in proportion to the penalties their 
power could inflict. Tortures and torments of the 
most excruciating nature were ever present to the mind. 
Hence, many of the hieroglyphical figures used were of 
a most hideous form, representing monsters in shape. 

Hieroglyphical representations are also peculiar to 
our own system of speculative illustrations. Thus, the 
emblem of our hope is hieroglyphically represented 
by the Blazing Star, in the center of our Checkered 
Ground floor, surrounded by the Tessellated Border, 



SIGNS, SYMBOLS, ETC. 305 

representing the joys to be realized through the hope 
we have in our faith. And this figure also repre- 
sents the Symbol of our fellowship, illustrating the 
virtues radiating from its points. 

The All-seeing Eye hieroglyphically represents 
Omniscience, — that Being from whose scrutinizing 
observation nothing can be hid. The secret work- 
ings and imaginations of our thoughts, although un- 
observed to mortal eye, are ever cognizant to His 
view. 

The lamb, as the figure of innocence, hieroglyphi- 
cally represents that meekness of character and res- 
ignation to the decrees of the Divine will, wiiich alone 
will secure our felicity of happiness. 

Thus the hieroglyphical illustrations, as portrayed 
in the philosophical science of Speculative Masonry, 
tend to elevate us intellectually, enlarge our benev- 
olence, and make us more charitable toward others. 

ALLEGORIES. 

As hieroglyphics are illustrations, representing 
things by figures conceived in the imagination to 
bear an analogy to the object represented thereby, so 
allegories are illustrations, consisting in the use of 
language, figuratively applied to things, whether of 
action or otherwise, to convey our ideas by what may 
apparently seem to be of an opposite nature. It is 
that use thereof which consists in the form of a dis- 
course, or in the expression of a sentence, wherein 
the main subject is described by the use of another 
bearing a resemblance thereto, in its properties, or in 
20 



306 PHILOSOPHY OF FREEMASONRY. 

the circumstances under which it may exist. Hence, 
by the use of allegories, under the figure of simili- 
tudes, we illustrate our subject by such ideas as sngr 
gest themselves to the mind, in the bearing we wish 
to bring by analogy of description, through which we 
seek to secure the end we aim to accomplish. 

Allegory is in the use of words what hieroglyphics 
are in that of figures, of whatever form they may 
consist, or to whatever object applied. The former is 
the emanation of the mind conveyed in the figura- 
tive application to our subject, bringing into play the 
exercise of its faculties, and illustrating the fertility 
of its conceptions, clothed with the eloquence we may 
be able to display through the beauty and power of 
language at our command ; while the latter, as the 
imaginations of the mind, conceived as the represen- 
tation of things, is more apparently applicable to the 
ocular demonstrations of our senses, and can not 
awaken that pleasing interest afforded through alle- 
gorical illustrations. 

Allegory is also illustrated by scenic representa- 
tion, wherein the artist conveys the meaning of his 
subject, delineating it through forms and the display 
of colors, leaving us to conjecture the purposes in- 
tended to be conveyed through the delineations 
formed by the aid of his art. 

Our speculative system is one that partakes 
largely of allegorical representations. Every depart- 
ment thereof is replete with this beautiful and im- 
pressive mode of imparting instruction. Our em- 
blems are adapted to that purpose. Virtue is most 



307 

forcibly inculcated under the figure of Symbols, con- 
veyed in language clothed in beauty of expression 
and in harmony of sentiment, contrasting its good 
influences over the pernicious effects resulting from 
vice. The phraseology in many passages of our 
" Ancient Charges " is expressed in language allegor- 
ical in its meaning, but applicable to us in our spec- 
ulative characters. The legend of the Master Ma- 
son's Degree presents one of the most sublime and 
impressive allegories for the serious meditation of the 
mind to contemplate, and impresses us with the real- 
ities of a future state. 

Thus, our system may be said to be allegorical in 
its form, and in the manner of its intuition. Veiled 
under a series of mysteries, which, when properly 
unfolded to the initiate, reveals to his mind light 
and knowledge, that partake of virtues sublime in 
conception, noble, elevating, and dignifying to his 
human nature; and which must inspire the affections 
of a liberal and charitable mind with a desire to 
labor in a cause devoted to benevolent and philan- 
thropic work, — such service as good and true Masons 
delight to engage in ; service which rewards us with 
the approving conscience that we have been consist- 
ent and faithful to our mission. 

Our traditions inform us that our ancient brethren 
held their assemblings on the highest hills or in the 
lowest vales. This, for our contemplation, presents 
to the mind a most beautiful figure, allegorically 
symbolizing to us that exalted character we should 
aspire to attain and possess, noted for our integrity 



308 PHILOSOPHY OF FREEMASONRY. 

and sincerity of purpose to all honorable engage- 
ments, presuming to walk in the paths of virtue 
which is to distinguish us for our unassuming pre- 
tensions, and that we ought to be ever reconciled, 
with a spirit of humility, to the behests of our Cre- 
ator, who is that Master to whom we are finally to 
account for our labors, and who will reward us ac- 
cording to the services rendered therein. It also 
illustrates that equality which distinguishes us as a 
universal brotherhood, which is to recognize no dis- 
tinction but that founded upon "true worth and 
merit " in all that relates to our social and fraternal 
intercourse. 

From the sacred volume we may draw some of the 
most beautiful illustrations symbolized under the 
figure of allegory, wherein the Divine Being dis- 
played His purpose through human agency. 

From the fourteenth chapter of Genesis, we learn 
that Abraham, after he had returned from his victo- 
rious battle with Chedorlaomer and the confederate 
kings, that he was met by Melchizedek, king of Sa- 
lem, who blessed him. 

Melchizedek "King of Salem." This mysterious 
personage is said to have been " without father, with- 
out mother, without descent, having neither begin- 
ning of days, nor end of life." — Heb. vii : 1-3. 

Melchizedek " King of Justice " and " King of 
Peace," — appellations bestowed upon this remarkable 
personage, who blessed Abram, the head of the pa- 
triarchal dispensation. Here was a type, wherein 
the Divine Being was the chief delineator, — an alle- 



SIGNS, SYMBOLS, ETC. 309 

gory figuratively symbolizing the coming Messiah. 
It was a striking illustration, wherein Abram, in his 
day, had a manifestation of the future coming of the 
promised one, — a Symbol of that Divine Being illus- 
trated through the agency of a human form. And 
Abram was the progenitor through whose lineage the 
promise was made. 

We may go through the several books of the 
Divine Becord, and we will find them abounding 
with many illustrations presented under the figure 
of allegory. And we may, with consistent propriety 
warranted, take it as our authority for the use of 
Signs, Symbols, Hieroglyphics, and Allegories, as the 
figurative illustrations practiced in the esoteric apart- 
ments of our institution, all of which are intended 
for the practical exemplification of our deportment 
in the exoteric walks of life. 

Whatever tends to intellectual improvement ex- 
pands the mind, elevates man, and tends to the ad- 
vancement of his temporal interest. It brings into 
play the exercise of his power of reasoning and of his 
judging, the use of those faculties through which 
experience teaches him the proper uses and purposes 
of life, the rational enjoyment of its privileges ; ena- 
bles him to rise superior to the mere gratification of 
animal instincts, more peculiar to his unimproved 
state. 

Man was endowed with rational faculties to estab- 
lish his superiority ; and as he properly uses them, 
so he learns to govern and control himself by reason 
and judgment. Hence, Signs, Symbols, Hieroglph- 



310 PHILOSOPHY OF FKEEMASONRY. 

ics, and Allegories are the medium to illustrate and 
enable him to exercise those faculties in a manner 
which will be productive of contentment and resig- 
nation to his lot in life. 

Are we then " Sons of Light," in the meaning 
and acceptation of that expression ? Do we, by our 
daily walks in life, demonstrate that fact through a 
correct and consistent line of duty to truth, honor, 
and justice? Is the Sign of the Plumb-line ever 
kept in view as the mark of our rectitude? Is the 
" Great Light," the Charter of our Warrant, made 
to be our chief counselor ? Do we work by the rule 
it has prescribed for us, draw our designs there- 
from, that we may be prepared as material for the 
inspection of the Great Grand Master, permitted to 
pass, fitted for our place, or only to be cast out 
among the rubbish of the Temple ? 



SECTION XIII. 



>*x< 



RIGHT ANGLES, HORIZONTALS, AND PERPENDICU- 
LARS. 

THESE are geometrical figures, and as such, in a 
practically operative sense, pertain in the adap- 
tation of their uses to the mechanical and scientific 
pursuits of life. 

The builder who should attempt the construction of 
an edifice, without bringing into use the application 
of the implements forming these figures, would, in 
the execution of his work, make but a futile attempt 
in securing a foundation, horizontally leveled for the 
erection of a permanent structure, erected agreeable 
to the rules prescribed by hisart. If he aim to se- 
cure a corresponding proportion of symmetry and 
strength in the several parts of his structure, he must 
apply the implements of his art. The foundation 
must be laid agreeable to the formation of right 
angles ; otherwise, its altitude would not be perpen- 
dicular in its elevated position. And the principles 
governing the rules of gravitation would not permit a 
serious violation of her laws. 

(311) 



312 PHILOSOPHY OF FEEEMASONEY. 

Thus speculatively the same principles govern us 
in our moral capacities. We are taught to regulate 
our lives by the same implements, forming the figures 
of right angles, horizontals, and perpendiculars. 
Therefore if the foundation of our moral character 
is not laid upon the principles of truth, equalized 
with a desire of justice in all things, we can not ex- 
pect the actions of our lives to be in conformity to a 
strict line of uprightness and integrity, as symbolized 
by the perpendicular altitude illustrated by the 
Plumb-line, 

Geometry is the nucleus embodying the element- 
ary principles upon which all sciences are based. 
As the root and foundation, it is defined as the sci- 
ence which teaches the nature and relations of prop- 
erties, whatever they may be, that are susceptible 
of measurement. It is the most primitive of all sci- 
ences, and in its simple form was first applied to the 
measurement of lands ; defining their boundaries by 
certain limits and points designated as landmarks. 
So it defines speculatively certain boundaries as land- 
marks for the rule of our government, and within 
the prescribed bounds of which it is our duty always 
to be found. 

But as the family of man increased and spread 
abroad upon the face of the earth, and their wants 
thereby became more numerous, this science became 
cultivated and applied to meet the increased demands 
of those several wants. Hence, the principles which 
lie involved within the science of geometry have, 
through the skill and inventive ingenuity of man, 



EIGHT. ANGLES, HORIZONTALS, ETC. 313 

been brought forth and applied to the arts and sci- 
ences of Architecture, Navigation, and Astronomy, 
all of which have contributed to the advancement of 
civilization and the elevation of mankind. And it 
is thus that we find in our speculative system this 
noble science alluded to ; and which teaches us that 
Masons should be lovers of the arts and sciences, 
cultivating them as far as their abilities afforded, as 
well as observing the other duties to which its signifi- 
cance calls us. 

In our speculative capacity it has an application 
adapted to meet all that is required within its cir- 
cumference; comprehending the Religious, Moral, 
Mental, Physical, and Social relations — and it is in 
this sense that we philosophically apply it to the 
science of Speculative Masonry. We measure the 
sphere of our duty as comprehended within the re- 
quirements of geometrical figures. Deity is the first 
consideration to which the mind is directed, and as 
our conceptions of the Divine Being, the benevolent 
attributes of his character, are formed in our own im- 
aginations, so we measure our line of duty toward our 
fellow-beings, and the more exalted our conceptions 
the more liberal and charitable will be our affections. 
Hence, Faith, Hope, and Charity, Brotherly Love, 
Relief, and Truth, Temperance, Fortitude, Prudence, 
and Justice, as figures illustrative of a correct course 
of life, are all measured by the standard of geomet- 
rical science — significant of the symbol of Deity. 

Right Angles, Horizontals, and Perpendiculars, 
are therefore peculiar to our system. As they per- 



314 PHILOSOPHY OF FREEMASONRY. 

tain to the operative to be applied for a proper and 
correct execution of his work, so in a symbolical or 
figurative sense they are philosophically applied by 
us in the speculative performance of our moral work. 
In their significance with us they have a twofold 
bearing. The Mason who walks uprightly in life, 
and with filial reverence regards his Divine Creator, 
conforms to their requirements, and in this he dis- 
charges his duty according to the tenure of his pro- 
fession, morally and religiously. And the more 
deeply he is imbued with fidelity to these duties, the 
stronger will be his affection, generous his benevo- 
lence, and lasting in devotion to his attachments ; as 
well as promptly heed the significant recognition a 
brother's call may imperatively require at his hands. 
Geometry is the basis upon which Masonry is con- 
structed, whether operatively or speculatively. To the 
philosophical mind it is therefore plainly perceivable 
that Speculative Masonry and Geometry are inti- 
mately allied; not only so far as it's identity is recog- 
nized in the forms and ceremonies pertaining to Specu- 
lative Masonry, but in the entire arrangement of the 
interior of a Lodge. The stations of its officers and 
the duties assigned to each are all based upon geomet- 
rical principles. The communications peculiar to 
Speculative Masonry are in conformity to the forma- 
tion of geometrical figures, as well as the moral line 
of duty Masons are required to observe, taught by 
the use of symbols geometrical, in their form. And 
it is upon this relation that we define Speculative 
Masonry to be a science. 



EIGHT ANGLES, HORIZONTALS, ETC. 315 

Geometry, speculatively applied to our system, is 
the science of life, as taught by the physical and moral 
laws of nature. Light and knowledge arfc revealed 
to us upon geometrical principles. The designs we 
are taught to draw upon the speculative Trestle Board 
are founded upon the formation of figures drawn from 
this science, morally to be applied in the formation of 
a character conforming to an upright and consistent 
course of life in all its actions. 

The reverence we are taught to pay to Deity is in 
the attitude of geometrical posture. The declarations 
we make of the duties we assume to be governed by 
are performed by geometrical observance in form. 
Thus whatever pertains to our system is in harmony 
with the principles involved in the Science of Geom- 
etry, inculcating maxims and truths by a system of 
symbolic instruction, drawn from figures illustrated 
by Right Angles, Horizontals, and Perpendiculars. 

How instructive to contemplate the features of the 
speculative system of our organization ; to philoso- 
phize upon them in their bearing, and in their inter- 
ests to us, in the relations we owe to each other and 
to society in general ; to understand the uses and 
purposes of the organization in its several parts, as 
adapted to our present state; and how beautiful to 
live in the daily practice thereof, — the performance 
of which constitutes man a religious and moral geo- 
metrician, involving principles of the highest stand- 
ard of human excellence, according to the Science of 
Speculative Freemasonry ; making us consistent and 
worthy sons of the light we have received, applying 



316 PHILOSOPHY OF FKEEMASONRY. 

onr knowledge in the pursuit of usefulness. Such a 
Mason wears his badge with honored pride, and pleas- 
ure to hknself, and credit to the Fraternity, as the 
sign of his profession. The gaudy trappings and 
glittering show are insignificant in comparison to 
the illustrations of our most excellent tenets, in their 
practical application. 

It is thus Ve illustrate the moral advantages of 
Geometry as applied to speculative or philosophical 
Masonry. Let us then so regulate our lives as to 
live in conformity to the rules prescribed by this first 
and noblest of all sciences ; and we shall then be found 
within the bounds circumscribed by the cardinal vir- 
tues of Temperance, Fortitude, Prudence, and Justice, 
which will sum up the category of a Mason's duty, 
embraced within the scope of his profession ; and it 
will form and constitute the " good and true man," 
such as a consistent Mason should and will be if 
he adhere faithfully to the designs defined as the 
moral advantages drawn from the science of Geome- 
try, whereby he will erect a living temple, orna- 
mented with the virtues to honor his Creator, enjoy 
the bestowments He has conferred upon him by a 
regularity of life, conformed in obedience to Divine 
and moral law. 

These are the genuine signs that should distin- 
guish a true and consistent Mason. They stand out 
in bold relief, as the best evidence he can display 
of his worthiness of the profession he makes, — that 
of a true and faithful Free and Accepted Mason. 



MASONIC PUBLICATIONS. 
Boohs Well Worth their Price. 

ILLUSTRATIONS 

OF THE 

Symbols of Masonry, 

SCRIPTURALLY AND MORALLY CONSIDERED. 

CONSISTING OF 

A Series cf Lectures devoted to the Beligious and Moral Bearing of the 
Institution, as Pertaining to the Symbolic Degrees. 

Delivered before the Fraternity in the Winter of 1867, and by resolution of 
the same, were requested to be published, and some seven hun- 
dred of the Brethren subscribed for the Work. 



It is an octavo volume of 356 pages, large pica type, printed on 
superior paper, illustrated, and an illuminated title-page, and 
bound in English cloth, beveled boards. Price in cloth, §3.00; 
Turkey Morocco, gilt edge, §7.50. 

The Work is regarded as a beautiful elucidation of the symbols 
of our Order in their religious and moral bearing, and is intended 
as a Masonic Family Reading Book. 



OPINIONS OF THE WORK. 

Cincinnati, August 2S, 1S68. 
Bro. Jacob Ernst— Dear Sir: I have carefully read the proof-sheets 
of your lectures, " The "Symbols of Masonry, Scripturally and Mor- 
ally Considered," which you were pleased to place in my hands, and 
I am well pleased with them, and believe they will do great good in 
giving a better understanding of the moral teaching of Masonry and 
the objects of the institution. 

The enterprise is praiseworthy, and whatever my influence can 
avail, shall certainly be exerted for its extension. 
Fraternally vours, 

WM. HACKER, Past Grand Master of Indiana. 

The Masonic Home Advocate, JVbv. 1, 1868. 

Masonic Work.— Bro. Jacob Ernst, of Cincinnati, has placed upon 
onr table a Masonic work called "The Illustrations of the Symbols of 
Masonry," by himself, Scripturally and Morally Considered. We have 
not yet examined it as carefully as we intend to, but we have exam- 
ined sufficiently to say that it is one of the best works of the kind we 
have ever had the pleasure of reading, and a work that should be in 
the hands of every Mason; and we would say to the Craft in this 
State : Send for the work ; it will do you good. The price is only $3.00. 
The matter contained is worth more than four times that amount. 

The Western Christian Advocate, Dec. 20, 1868. 

Illustrations of the Symbols of Masonry, Scripturally and 

Morally Considered. By Jacob Ernst, K.T. 

This is a beautiful tribute to the Masonic Order, and should be in 
the hands of all. Its fine explanations and illustrations of the purest 



3 

moral sentiments, and the mutual obligations of men, render it 
excellent, not only to Masons, but to those who have no affiliation 
with the " mystic craft." 

The publisher has performed his work very well, and affords a book 
of such large and clear type and beautiful paper, that the young will 
be attracted, while the old can read with facility and pleasure. I 
commend it to the general public. It can be ordered of its worthy 
author by addressing him at Cincinnati. 

The Cincinnati Daily Enquirer, Dec. 28, 1868. 

Illustrations of the Symbols of Masonry. By Jacob Ernst, K.T. 
This is an octavo volume of 356 pages. Although Masonic in its 
character, yet it is not excluded from the general reader. And while 
it beautifully illustrates the moral duties and obligations existing 
between Masons, it also inculcates to them the duties they are to 
observe toward others. The high moral tone of the work should 
commend it to the consideration of the Craft, by whom, we doubt 
not, it will be properly appreciated. The work speaks well for the 
author, and is highly creditable for the excellent taste displayed in 
the manner in which it is gotten up. 

Tlie Middletown Journal, May 13, 1869. 

Illustrations of the Symbols of Masonry, Scripturally and 

Morally Considered. By Jacob Ernst, K.T. 

We are indebted to the author and publisher for a copy of the above 
work, comprising a series of lectures delivered before the Fraternity 
in Kilwinning Hall, and : by the earnest request of several Lodges 
and Chapters, published in book form. We are certainly truly glad 
for this worthy and appreciative action on the part of our Cincinnati 
brethren, which has resulted in giving the Craft generally a work 
which we regard as complete in every particular, and a valuable addi- 
tion to our Masonic literature. The subject is one of deep interest, 
and Bro. Ernst has succeeded admirably in adding new beauty to the 
already beautiful, so that none can read it without benefit. We hope 
that it will receive the encouragement that its merit deserves. 

The Masonic "Review, Cincinnati. 

Symbols of Masonry. — " Illustrations of the Symbols of Masonry, 

Scripturally and Morally Considered. By Jacob Ernst, P. H.-P., 

K. T.," etc. 

The author, Bro. Jacob Ernst, of this city, has favored us with a 
copy of the above-named work. It is a large octavo volume of 356 
pages, in large, clear type, and well priuted on good paper. We have 
only had time to glance over its pages, and thus ascertain the general 
range and character of its contents, but we are satisfied the work is 
one of great value to the Order, as well as to the individual Mason. 

The basis of this work, we believe, was a series of lectures deliv- 
ered by the author in this city, some two years since, at the request 
of a number of brethren. These lectures were afterward enlarged, 
and the particular subjects amplified and illustrated, until the result 
is before us in a beautiful volume. 

The subjects treated of embrace the three symbolic degrees, re- 
spectively; the furniture, working tools, badge, jewels, ornaments, 
tenets, cardinal virtues, orders of architecture, arts and sciences, 
five points of fellowship, etc., etc. Each is explained with minute- 
ness and illustrated with great care. The whole are grouped together 
in their proper order, and constitute a complete analysis of the first 
three degrees in Masonry. 

The title-page is a fine specimen of illustrated printing, and the 
volume contains a very accurate lithographic portrait of the author. 

We commend the work to the favor of the Craft, believing that it 
will tend to increase Masonic knowledge, and, in so far, promote the 
interests of Masoni'y. 



JTJST PUBLISHED. 
THE 

PHILOSOPHY OF FREEMASONRY; 

B, 

An Illustration of Its Speculative Features, 

BASED UPON 

The "Interrogatories" and the "Ancient Charges." 



This unique Work is regarded as a beautiful exemplification 
bearing upon the duties and obligations of Freemasons, in conformity 
to the speculative appl ; cation of the "Interrogatories" and the 
"Ancient Charges." # 

Crown 8to, 320 pp., printed on fine paper, cloth binding. Price, $1.50 



Best Practical Masonic Text Books Published. 



CRAFTSMAN AND TEMPLAR'S TEXT BOOK 

CONTAINING A 

DELINEATION OF THE KITUALS OF FEEEMASONRY, 

From Entered Apprentice to that of Select Master: the Orders of 
Knights of the Red Cross, Knights Templars and Knights of Malta, 
of the Order of St. John of Jerusalem, and the beautiful and im- 
pressive Funeral Ceremonies of these Orders ; with the emblems 
and explanations so arranged as to greatly facilitate in acquiring a 
knowledge of the Rites and Ceremonies pertaining to the several 
Degrees and Orders. The Ancient Constitutions, published from 
the original copy, known as the Anderson Constitutions. Masonic 
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This highly popular work approximates more nearly to those stand- 
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This wcrk has been before the Masonic Fraternity for upward of a 
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Crown 8vo, 512 pp., cloth, retail, $1.50 ; per dozen, $13.50. 
Arabesque, 2.00; " 18.00. 



THE FREEMASON'S COMPANION, 

Arranged from the Craftsman and Templar's Text Book. 

A Ritual of the Entered Apprentice, Fellow Craft, and Master 
Mason's Degrees, Past Master's Degree, with the ceremonies for con- 
becrating, dedicating, and constituting Lodges, and the order of 
procession to be observed on public occasions ; and the ceremonies for 
installation of officers. 

Also, the ceremonies on the laying of Foundation Stones and ded- 
icating Freemasons' Halls ; and Funeral Services, with the order of 
procession to be observed on those several occasions. 

Also, ceremonies to be observed at the installation of the officers 
of Grand Lodges; forms for Masonic documents, and manner of 
keeping records ; Masonic odes for various occasions set to music. 

The work presents a clear, open page, is appropriately illustrated, 
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Cap 8vo, 192 pages, blue morocco, flexible binding. Retail, $1.00; 
per dozen, $9.00. 



The Chapter and Council Manual, 

Arranged from the Craftsman and Templar's Text Booh. 

A Ritual of the Mark, Past, Most Excellent Master, and Royal 
Arch Degrees. Koyal and Select Master's Degrees. 

The Order of High Priesthood, arranged by William Hacker, Pres. 
of the Council of 11. P. of Indiana. 

Also, ceremonies upon constituting, dedicating, and installing 
officers of Chapters and Councils, and installation ceremonies ol 
Grand Chapters and Grand Councils. 

The work presents a clear, open page, and is appropriately illus- 
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For size, style of binding, large type, and arrangement of matter, 
these are the most convenient text books offered to the Fraternity. 
They are of a size conveniently to be carried in the pocket on all 
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Copies of any of the foregoing works sent by mail on 
receipt of the retail price (free of postage). 

ADDRESS 

JACOB ERNST & CO., Publishers, 

No. 255 Main Street, Cincinnati. 



LIBRARY OF CONGRESS 



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